POSTGRADUATE INSTITUTE OF PAll AND BUDDHIST STUDIES

UNIVERSITY OF KELANIYA, SRI LANKA.

THE CHINESE VERSION OF

DHARMAPADA
Translated with introduction and annotations

Bhikkhu Kuala Lumpur Dhammajoti

r~J'G

 Copyright Reserved 1995

ISBN 955-9044-14-1

Published by the Postgraduate Institute of Pali and Buddhist Studies,

University of Kelaniya, Sri Lanka.

Printed in Sri Lanka by

Karunaratne & Sons Ltd.
647, Kularatne Mawatha,
Colombo 10.

jfortworlJ
Comparative studies on the various recensions of theDhannapada, preserved in
Pali, Prakrit, Sanskrit, Chinese and Tibetan and some incomplete recensions in
several Central Asian dialects have become an increasingly specialized branch of
textual research, attracting the attention of a number of illustrious scholars. The
present work by the Venerable Dr. Kuala Lumpur Dhammajoti is the latest and a
most welcome addition to this growing field of study. It consists of an annotated
translation and a critical study of Fa jyu Jing, the earliest of the Chinese versions of
the Dharmapada. The choice of this particular version is impoitant for the contribution it could make to a comparative study of the Dharmapada literature. As the
author observes, one reason for this is that the subsequent Chinese versions of the
Dharmapadawere all greatly influenced by it, with unmistakable evidence of heavy
borrowing from it, either directly or indirectly. More important is the
circumstance that some twenty six chapters which constitute its core, i.e, the original translation without the subsequent additions, corresponds, both in form and
content, to the Pali Dhammapada Whether this means that the Chinese version is a
rendition from the Pali is a question that has loomed large in the history of the comparative studies of the Dharmapada. The first to opine on this matter was Samuel
Beal who, as far back as 1878, maintained that the PaliDhammapada was the original source from which the Chinese translation was made. In more recent times
K. Mizuno, the distinguished Japanese scholar, endorsed this view and sought to
collaborate it with textual and other evidence.
In the work here presented, Ven. Dr. Dhammajoti draws our attention to a comparatively large number of counter-indications which seem to require a revision of
this fairly well established view. The overwhelming evidence, as the author
observes, suggests that the original text from which the Chinese translation was
made 'might not have been in "pure" Pali but a kind of "unpolished" Pali or Prakrit.'
Another possibility, suggested here, is that a Dharmapada either the same as or
similar to the extant Pali version could have been used by another school close to
the Theravada, such as the Dharmagupta or the Mahisasaka. A more definitive
identification does not seem to be warranted by the available sources relating to the
subject. However, this conclusion, in no way, suggests that the author has ignored
the close correspondence between the Pali and the Chinese versions of the
Dharmapada and its importance for comparative studies. In point of fact, he makes
use of it as a basis for initiating another important aspect of textual studies. This
consists of his use of the Chinese version in understanding some problematic
expressions of the Pali version and in checking on some possible corruptions in its
~tan.zas, a strong possibility to which our attention was first drawn by John Brough
111 hIS critical edition of the GiindhiirJ Dharmapada.

The genesis and the genealogy of the anthology of Buddhist ethical verses
which came to be known as the Dharmapada - the Udanavarga according to the
Sarvastivada tradition - and the relative position of its extant recensions are some
of the other questions that have been raised and discussed in this study. The
author's critical review of the opinions already expressed on this matter compels us
to agree with his own opinion that the present state of our knowledge does not
justify a definitive answer to the question: Which of the texts is the original or
which of the extant versions is the earliest? This circumstance, however, does in no
way reduce the importance of the contribution that this book makes to this particular aspect of Dharmapada studies. The merit of a work, be it noted, depends not
only on the contribution it makes to arriving at definitive conclusions but no less
importantly on the insightful observations it makes as to why definitive conclusions are not possible'.
The Venerable Dr. Kuala Lumpur Dhammajoti, the author of this book, has
been on the academic staff of our Institute for over a period of fourteen years now,
and is currently serving as the Head of its Department of Buddhist Literary Sources.
The present work is his doCtoral dissertation which he submitted to the University
of Kelaniya in 1989. His contributions to Buddhist studies, as the one presented
here, have the special merit of being based on a wide variety of original sources
preserved in a host of classical languages. Among his other major contributions of
a similar nature we would like to mention his comprehensive study, together with
an annotated translation, of Skandhila's Abhidarmavatara, a compendium of the
Sarvastivada Abhidharma whose original Sanskrit version is irretrievably lost.
We are most grateful to the venerable author for his permission to include this
work in the series of publications sponsored by our Institute.

Professor Y. Karunadasa
Director
Postgraduate Institute of
Pali and Buddhist Studies
University of Kelaniya.
24th June, 1995

~rtfatt
Nearly three decades have elapsed since Professor John Brough's publication of The GandharI Dhannapada. Looking at the present situation of the comparative studies of early Buddhist texts, however, Brough's following remark is still
very much pertinent " The analysis of the interrelationships between the texts of
the early schools is of great importance for the furtherance of Buddhist studies, and
many distinguished contributions have already been published. But the workers are
still few in relation to the magnitude of the subject ... 111 As far as studies on the
Dharmapada is concerned, in recent years, F. Bernhard was almost the only scholar
working in European languages. Even in Japan, where there has been voluminous
output of comparative studies of Buddhist texts in all the canonical languages,
Professor K. Mizuno seems to have been virtually a lone worker in the field of
Dharmapada studies. It is partly in consideration of this fact that the present study
on the Chinese version of the Dharmapada was undertaken.
The present publication is substantially based on a PhD thesis submitted in
1989 to the Postgraduate Institute of Pali and Buddhist Studies, University of
Kelaniya. The Fa lyu ling, as it stands, comprises 39 chapters. As we have explained in the INTRODUCTION, however, only the core 26 chapters corresponds
to the Pali Dhammapada . It is these 26 chapters that have been translated and studied herein. Hopefully, in the not too distant future, we shall be able to publish a
translation of the remaining 13 chapters.
Among my scholarly predecessors, J. Brough and K. Mizuno deserve special mention. I am much indebted to them for their works - The GandharI Dhannapada
(London 1962), and)timMO)liJf~
Tokyo 1981,respectively-which I
find very helpful in my own research. Levi's paper in lAs (1912), though only
confined to ine particular varga, was also helpful in some ways. Through their recent publications (see Bibiography) two other modern scholars, C. Willemen and
M. Palihawadana, have also made a significant contribution to this field of study. N.
Nakatani's recent study2 on the SubaSi manuscript of the Udanavarga was gifted to
me by Professor Oliver Abeynayaka. Unfortunately, this came to my notice rather
too late - at the stage of the final proof-reading of this work.
I would also like to thank Ven. Dr. Kakkapaliya Anuruddha (former Vice
Chancellor of the Buddhist and Pali University of Sri Lanka), Professor Y.
Karunadasa, Professor M. Palihawadana and Professor Mori Sodo for their valuable suggestions and keen interest in this publication.

My thanks are also due to my pupil Rev. Fa Yao (S. Dhammadlpa) and my
student Rev. ling Yin (Nanda), for patiently typing the text and doing the proofreading for me.

Bhikkhu K. Dhammajoti $J'{;

Department of Buddhist Literary Sources
Postgraduate Institute of Pali and Buddhist Studies
29th May, 1994

CONTENTS
Page
Introduction
1
2
3
4

Statement of scope and methodology

The origin and development of the Dharmapada
The different extant versions of the Dharmapada
Dh(C) and Dh(P) : A comparison

1
8
26
69

Translation and annotations

9
10
11

12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
34
35

Twin Verses
Heedlessness
Mind
Flower Fragrance
The Fools
The Wise
The Arahat
On The Thousands
Evil Deeds
Knives and Rods
Old Age
Self Concern
The World
On the Buddha
Happiness
Affection
Anger
Taints
The Spiritually Committed
The Path
Spreading Extensively
The Hells
The Elephant Simile
Craving
The SramaI)a
The BrahmaI)a

104
III

120
125
133
139
145
150
155
162
166
172
176
180
186
190
194
202
207
213
225
230
235
241
253
264

Comparison of the stanzas of Dh(C) and Dh(P)

277

Select Bibliography

363

Abbreviations

370

Index

379

lfntrobuttion
1 Statement of scope and methodology
The Fa lyu ling (T no. 210) is the earliest (circa 224) of the Chinese versions of the Dharmapada. According to its prefacer, the first translation consisted of
26 chapters, with about 500 stanzas. It was subsequently revised, with the addition
of 13 chapters, thus giving us the text more or less as we have it today, with 39
chapters and about 760 stanzas. As will be shown below, its core of 26 chapters (=
Dh(C) ) correspond quite closely to the Pali Dhammapada (= Dh(P). They appear
so closely related in fact that many scholars are led to believe that the Chinese text
was translated from the Pali. While not wishing to rule out this possibility altogether, we have not fully subscribed to this view owing to the presence of a number
of counter-indications which we have discussed in the last chapter of this Introduction 3 . Nevertheless, the undeniable fact remains that it thereby has a special significance for the comparative sutdy of the history of the PaliDhammapada in particular. Moreover, since other subsequent Chinese versions of the Dhammapada were
strongly influenced by it, borrowing heavily from it directly or indirectly, it may be
considered as a sine-qua-non for the study of the Chinese Dharmapada literature,
and hence also the comparable study of the Dharmapada literature in general. It is in
the hope of contributing to such a comparative study that we have presented here a
translation of Dh(C), together with annotations.
Samuel Beal4 , as far back as 1878, drew our attention to its special relationship with Dh(P), and emphasized its significance in this context. Reacting to some
cynical view current at the time (and probably not entirely extinct even today) on
the value of the non-Theravada Buddhist literature, he states: "Take for example,
the remarks of Childers ("Contemporary Review", February 1876) that 'the Northern books (so-called) [which of course include the Chinese], are of as little value for
a critical examination of Buddhism, as works found in Abyssinia bearing on the
Christianity'. It is plain, however, that the Buddhist works in China are of great
value for an exact knowledge of that religion, because they are faithful versions of
works everywhere known in India, not only during the early period of its history but
also throughout its development".
Beal, however, with an interest different from ours, did not translate the
Dh(C), but the Fa lyu Pi Yu ling (=DhA v(C) T4 pp. 609b-776a)5, which was the

second Dharmapada text to be translated into Chinese (during the period 290-306
AD). Though comprising the same 39 chapters asDh(C), this work contains actually less than half of the stanzas of the latter. To be exact, out of the core 26 chapters
with which we are concerned, it contains 188 out of some 502 - i.e. slightly over 11
3 - of the stanzas. Some 25 years later, S. LevP gave us just one chapter in French,
in the context of a comparative study of the different versions of the apramadavarga. Since then there has been practically no study on the text or translation from
it in any European language. Although R. Robinson7 translated the 4th chapter into
English in 1954, it is not one of the 26 chapters. Recently (1878), Willemed! has
published a translation of Udv(C2) through which certain amount of information on
Dh(C) has filtered through.
The primary aim ofthe present research is two-fold: I To renderDh(C) into
English as accurately as possible. II To facilitate the critical study of both Dh(C)
and Dh(P), by clarifying the relationship between the two. This second aim entails,
among other things, a detailed investigation into the structure and content of the
original portion of Dh(C), as well as the question of the original language of the
text. In accordance with these aims, we have left out the 13 chapters which were
added subsequently. Besides the translation, the other two major portions of this
work comprise an Introduction and detailed annotations which, besides giving cross
references of parallel versions, also contain commentarial material much of which,
as far as we know, are being made available for the first time in English.
For the Chinese text of Dh(C), besides the Taisho edition, we have also conversion as well as Mizuno's )n-QJ*~O)ti1f~
Occasulted the JJi~
version can be helpful in selecting a reading amongst several
sionally, the JJi~
variants. There are instances, however, in which JJi~
is obviously
unreasonable9.In these and other doubtfull cases, readings found in the parallel stanzas (where available) often proved to be more helpful.
In our comparative studies, we have consulted all available versions of the
various Canonical Languages. But with regard to the Tibetan sources, our knowledge of the language being negligible, we unfortunately have had to rely on translation, mainly Gareth Sparham's.
While carrying out the translation, we have tried to bear in mind the principle of Venerable Nal)amoli ( The Path of Purification (Kandy, 1991) p.xxi ):
"A guiding principle - the foremost, in fact - has throughout been avoidance
of misrepresentation or distortion; for the ideal translation (which has yet to be
made) should, like a looking-glass, not discolor or blur or warp the original which it
reflects. Literalness, however, on the one hand and considerations of clarity and

style on the other make irreconcilable claims on a translator, who has to choose and
to compromise. Vindication of his choice is sometimes difficult. "
Nevertheless we confess that in our translation, we have leaned rather more
towards being as literal as possible, in order to facilitate a more accurate comparison. As a matter of fact, in the text itself, many of the Chinese verses themselves
appear to translate the original quite literally - at least formally; occasionally even
the Chinese syntax is disobeyed in preference to that of the Indian languagdO. With
very rare exceptions (which are specified in our notes), we have done our utmost to
preserve not only the line order, but wherever possible the word order as well. As
such, the readers should not expect any linguistic elegance in our translations. It is
our belief that for the purpose of an accurate comparison, a free rendering can help
but little, if not actually misleading. Where a given stanza is obscure, we have followed the Udv(CI) commentary if the same - or practically the same -gatha also
occurs in it. Unfortunately, sometimes even when a verse does occur in Udv(Cl),
the commentary is itself too obscure and brief to be of any help. Fortunately, only in
the case of one or two padas of two or three stanzas did we really have to despair.
(These are marked with *). On such occasions, we almost felt compelled to accept
Brough's insightful advice to "refrain from attempting to translate the
untranslatable" 11.
But Brough's remark was made in connection with stanzas in Pali which on
the whole is grammatically well-defined, having in particular a more or less definite
morphology. The Chinese language - especially classical Chinese - is a far cry from
this. Particularly, in the case of a stanza of 4 or 5 characters per line which are all
monosyllabic and without a proper morphology, the difficulty is easily imaginable.
Furthermore, there is also the problem of textual corruptions. This is often in the
form of either a homonym problem -e.g. 35.<k (cf. Dh(P) 391c) ~ ,'abandon',
instead ofil (-saf!lvuta), as in all the other editions; 35.27a (cf Dh(P) 409) iit
'world', instead oftiffi 'give', etc. In other case, it may also be a problem of orthographic errors - e.g. 32.26c (cf. Dh(P) 355c) J& ,Jt1 'defeat, place' instead of
M~
'greed for wealth' ( bhogata{lhfi ), 29.9b (cf. Dh(P) 299b) 'j
'should',
(as sada ), etc. In addition, there are certain Chinese characters or
instead of
terms which connote a wide range of meanings, but often virtually untranslatable.
Eg. it 'Law', 'principle', 'norm', etc, corresponding to 'dharma; m
'Truth',
'Ultimate', 'Way', 'The spiritual', 'bodhi', 'dharma', etc. In such cases, we usually
give the Indian equivalent (e.g. dharma for it ) without rendering it into English,
or the principal meaning of the word (e.g. 'Way' in capital W form ), without
further articulating it in English. Finally, we have also had to face the problem of
inconsistency, in some instances, on the part of the Chinese translators. Thus, corresponding to sukha (or its equivalent) in Dh(P) ch.15, we have various Chinese
(for the title name), t;k:
renderings in one and the same chapter (ch.23):

m-

**

,~
,and $: . Such a case is not unlike that of the diverse renderings of a given
Indian term by different modern English translators, e.g. saIikhara rendered variously as formation, mental formation, synergy, conditioning, mental coefficient.
etc. The additional difficulty in the case of Dh(C) is that the various renderings for
the same word are given by one and the same translator.

While still on the question of textual difficulty we would like here to offer
another example below which also serves to illustrate the problem in some way.
Corresponding to Dh(P) 25d yam ogho nabhikirati (Udv(Sk) IV 5d: tam ogho
. The word?1lll in this context appears to
nabhimardau), Dh(C) 10.5dhas~?1IlI
have been misconstrued by some scholars including S. Levi who was versed in both
Chinese and Sanskrit. Levi (op. cit. p.240f) suggested that gha and ya being very
similar in Indian writing, the Chinese translators might have readtamo yam instead
of tam ogho. Brough made further suggestions: "An alternative would be tamm
ogho", read as tam mogho, and interpreted as moho, or even appearing in this form
through a Prakrit version. From this, 'darkness' would be an easy step. Or again,
tamogho might have been taken as a compound (tamas + agha), ... Or the idea of
darkness might have been suggested by the similar verseDhp 236, .. .it remains possible that the Chinese wrote 'darkness' merely because, after 'lamp', this was the
logical way to conclude the stanza." (Brough p.211).
All these ingenious suggestions would have been superfluous had the two
scholars realized that iJIl{ ,primarily meaning 'deep water', 'deep pond', is also an
old translation of ogha (See SID p.302). In any case, our Chinese translators defi, correnitely used it to translate ogha. Thus, for Dh(C) 4.5a ffif4~~?1IlI
sponding to the Pali saddhaya tarati ogharp (S 1.172=Sn 76), ?1IlI clearly translates
ogham. It also appears to have been used to translaterahadalhrada (or equivalent),
(- Dh(P) 82a); and oka (or equivalent) as in
as in Dh(C) 14.9a: W ~O~?1IlI
Dh(C) 15.2e (- Dh(P) 91d; Udv(Sk) XVII 1d has both okam and ogham here Geiger considers oka to be a direct contraction of udaka. Vide PTSD p.162). See
also n.4 for Dh(C) 15.2.
Given all these textual problems, it is difficult to expect a perfectly accurate
translation in the case of all the stanzas. It is hoped therefore that future researchers
who are better equipped will, with further available data, be able to correct whatever mistakes we may have committed in this work, as we have done with Beal's
mistakes. In the case of Beal' s translation of DhA v(C), however, apart from mistakes possibly resulting from textual corruptions, there are innumerable other mistakes. While we certainly must respect and admire Beal' s pioneering effort, some of
his mistakes need to be highlighted, for reasons quite apart from that we need to
justify our own translation of some 113 of the stanzas which he has already trans-

lated. The main reason is that his translation has, to date, formed the main basis for
scholars unacquainted with classical Chinese to make inferences from the Chinese
sources in their comparative study of the Dharmapadas.
An interesting case in point is his translation ofDh(C) 9.1,9.2 =Dh(P) 1 and
2. Probably out of his conviction that Dh(C) translates Dh(P), he often, as in this
case, reads the Pali into the Chinese. For the last pada of this stanza, Beal gi ves "as
the chariot which follows him (or it) who draws it." - i.e., essentially the same as the
Pali (in accordance with DhA interpretation.) cakkarp va vahato padarp, which in
Brough'sl2 opinion "most nearly represents the original of the verse,scii. vahatoh
padarp". Brough's complaint, as is clear here, is only on the word vahato which he
says was not properly understood by the Pali commentary. Turning to the Chinese
version, he remarks: "The narrative accompanying the Chinese version translated
by Beal... illustrates the verse with a story of a sinner run over by a cart and killed,
but curiously shows in the verse itself a ref1ection of the original text' As the chariot
wheel follows him (or it) who draws it'''13 (italics ours). Beal's translation of the
narrative appears to have inadvertently betrayed his absolutely unjustified rendering of the verse. One is even tempted to conjecture that Brough's conclusion that
this last piida "most nearly represents the original of the verse" might have been
influenced to some extant by Beal's rendering of it. Actually, the Chinesepada is,
with its running translation:

.$

1ft

I
I
I
cart roll over on

I
track

One can see from this running translation, how absolutely impossible it is to
get any sense out of the Chinese which is near Beal' s translation. Beal himself, of
course, has already declared: "I do not profess to have produced a literal translation
of the Chinese Text, but only such an abstract of it as seemed necessary for my
purpose" 14. But in this, and numerous other cases, it cannot be justified even on the
ground of their being 'free-renderings'.
Regrettably, we have to remark that Beal's mistakes occur on practically
every other page. Such mistakes are generally due to three reasons: (a) Beal's tendency to read the Pali into the Chinese stanzas. (b) His imperfect grasp of classical
Chinese, and (c) his inadequate familiarity with Chinese Buddhist technical terms.
For (a), the above example should suffice to demonstate the point. As to (b) and (c),
we shall give a few examples below, several others having been given in our annotations l5 ; and in any case it will be too tedious and negative to dwell on them at
unnecessary length.

(b) Corresponding to Dh(P) 286ab 'idha vassaf!1 vasissami, idha

hemantagimhisu' , Dh(C) 13.5ab reads: ~&" 1.I:Jlt ~&" 1.I:Jlt.
Beal translates: "If it is hot, it will be so; if it is cold, it will be so", thus misunderstanding 1.1: and Jlt
, which here mean 'stay' and 'here' (or 'this [place]'),
respectively. In the accompanying narrative, he also mistakenly renders
19I1Ullljij!
as "The Buddha repaired to the place"; apparently taking
li'.ID1!
in the sense of its modern usage ( usually written asflID1!
or .ID1!
: 'inside " 'inside the place'.) But in classical Chineseli'.
means 'village' and
li'.ID1!
means the 'upper (or head) part of the village'. Similarly for 12.11 (cf.
Dh(P) 53) ~{"F i.f5&:J=fif.f;IT .f1l~w PJT~"tif
Beal does not seem to realize that &:J=fi
or &&:J=fi
in ancient Chinese refers
to women's ornaments (especially their hair decorations) and accordingly arrives at
the following bizarre rendering: "As many kinds of flowers when waved to and fro
&& means 'step' (after)step',:J=fi means 'to wave', 'to swing' - italics ours)
scatter their scent far and wide, so wide is the renown of his accumulated merits,
who once is born and lives as he ought". In this rendering, besides misunderstand&:J=fi, he has also misconstrued the sense of c and d too. Cf. our literal
ing
translation (See also our note to the English translation):
"If one gathers many precious flowers,
The garlands made wiII be of distinguished beauty.
[Likewise] if one accumulates much virtues,
One's station of birth will change for the better."
(C) 32.28b ,~'I:f~~
('the evils such as mana, etc.') is rendered
'sloth and all its evil consequence', thus missingl.ii'l:f
(= mana) as a Buddhist
term for 'conceit' (Levi 16 also seems to have wrongly rendered this as 'negligence'),
and unjustifiably interpreting ~~
('The evils [such as]') as the 'evil conse-

quence'. In 29.l1c J~.;ffl~1[

, he misses 1[

(= bhavai}) as a Bud-

dhist or Indian philosophical term and translates it as 'the possession of worldly

is wrongly rendered as 'he who ponders on and
goods'. 27.6a, WlI'I!~i:t
inquires into the Law', missing 'I! (,to posses' and not 'to ponder', in this context)
(= sacca); cf. Dh(P) 26ayamhi saccaii ca dhammo ca.
and the Buddhist term ~
Similarly, 31.lb rpi'i
('being struck by arrows') andd ~;ffljj;\(;A
('cross
over the dussila'); are, respectively, wrongly rendered as 'the middle arrow' (wrongly
taking rp as an adjective) and 'escape the unprincipled man', missing~ ('cross
over' - cf. tarayati) as a Buddhist term.
Thus, without multiplying such examples any further, it should now be
sufficiently clear how alarming some of Beal's mistakes can be. We only hope
that with a lot more new data and insights now made accessible to us by compe-

tent modern scholars since Beal' s time, we have been fortunate enough to have
avoided many of his major mistakes.
Finally, a further remark on methodology: Throughout this book, when the
original Indian Prakritic dialect of a term under discussion is unknown, we give it
always in the Sanskrit form.

2. The origin and development of the Dharmapada

Virtually all the Buddhist traditonal sources tell us that the Dharmapada,
since very ancient times, had been regared as a compendium of the Buddha's own
teachings. In the Theravada, it is one of the important texts of thekhuddaka-nikaya.
The Chinese translation of the Theravadin samantapasadika in fact puts it as the
first in its enumeration of the list of khuddaka texts. It appears that even before the
inclusion of the khuddaka in the Canon, the Dhammapada, along with the lataka ,
had long been put on par with the suttas of the Four Nikayas in as much as they too
as words of the Buddha, were to be preserved by the bha1)akas along with texts of
the Digha, etc 17 The Sarvastivada, while ascribing their version to a later compiler,
speaks at the same time in unmistakable terms of the verses as being spoken by the
Buddha and scattered in the siitras.
Nevertheless, The Pali commentarial tradition was not completely without
dissidents as regards the canonical status of this text. The famous commentator,
venerable Sudinna, was quoted by Buddhaghosa as saying ''asuttarp nama kirp
buddhavacanam atthi"18, thereby denying the Dhammapada and the other khuddaka
texts recognition as buddhavacana In the northern traditon also, the prefacer to the
Chinese version of Dharmapada gave us a tradition that the different versions of
the Dharmapada were compiled by the different schools after the Buddha's time
(See below). Modern scholars, have of course clearly demonstrated that the
DharmapadaIDhammapada, was probably the result of reorganisation based on an
ancient common fund of Dharma verses. Thus, John Brough19 opines: " .. the only
likely hypothesis is that the various schools have all to a greater or lesser degree
modified, rearranged, and expanded a common fund of inherited materials".

2.1 Dharmapada as a general term and a codified text

Before its codification as a sacred text, it appears that the term Dharmapada
has been used as a general term non-technically, with slightly varying meanings. In
the Pali nikayas, it occurs more than ten times; sometimes in the singular, sometimes in the plural (dhammapadiini). Thus, in the Dhammapadaitself, we have: "ko
dhammapadarp sudesitarp kusaJo puppharp iva pacessati:' (Dh(P) 44cd

= Udv(Sk)

XVIV led; Dh(Gr). 301ed) And, "sekho dhammapadarp sudesitarp kusaJo puppharp
iva pacessati." (Dh(P)45cd = Udv(Sk) XVill2d - Dh(Gr).302cd) It can hardly be
possible that dhammapada here refers to itself, the text. The Pali commentary in no
uncertain terms, explains it as 'the dharnrna of the thirty-sevenbojjhanga ' . Depending on the context of these texts, this term may be taken to mean either (1) a saying(s)
pertaining to Dhamma or (2) a verse or stanza of Dharnrna, or (3) a spiritual path or
attitude leading to attainments. As an example of the last, we may quote thecattiiri
dhammapadani20 of D.III (p.229): Anabhijjhii dhamma-padarp, avyapado
dhammapadarp, samma-sati dhamma-padarpand samma-samiidhi dhamma-padaIJI

Finally, as a special usage, it is also synonymous with amata-pada and santi-pada,

explained in the commentary as referring toNibbiina.
Since all the usual ramifications of dhammaldharma as a Buddhist technical
term are well known, any uncertainty or ambiguity in the compound dhammapada
may be considered to arise from the various connotations of the second component,
pada. This latter term, primarily meaning "foot", is extended to mean "footstep",
"step", "track", "way", "part" (=patha), "place", "past" and "item", etc. Most of
these connotations are also reflected in its rendering in Chinese Buddhist texts.
Dharma, on the other hand, is invariably rendered as.~ ,irrespective of context,
with all its ramifications understood to correspond to those of the Indian word.
Accordingly, we find the term dharmapada rendered variously as: $ii]
'words or sayings of Dharma' (as in the title ofDh(C), also Dh(C) 12.1, 12.2, 16.39 1
~ii]{$
'stanza of Dharma words', (inSA(var) 1Lp.48Oc; 1L5P.278b); $JE
'Foot-(steps) of Dharma' (quoted in Vasubandhu's commentary onMahiiyana
saf!1graha, T31 p.185b); and $fP
,"dharma-seal", translating (catvari)
dharmapadani (Dharma sarpgraha 55). As for pada, we have additionally:
(Dh(C) 9.1), .~ .
(Dh(C) 26.18), ~
as in ~~~~
Tl p.656a,
corresponding to ciila-hatthipadopama-suttaof M 1 27) - all three meaning 'track'
or'trace';m ,'way' (as in tt.m
of Dh(C) 16.l5b,correspondingtoDh(P)
114b; ~ 'foot-step'; xii]
'sentence', JlfIIl ,'foot'; ~ 'place'; UL
and
*UL , 'attainment'; 'word' (for these last seven, see reference given in
SID p. 732); etc.

The sarpyutta nikaya (I. p.209) meritions the recitation of dhammapadaniby

Anuruddha : tena kho pana samayena ayasma anuruddho rattiya pacciisa-samayarp
paccutthaya dhammapadani bhasati. This is seen by some scholars22 as evidence of
the antiquity of the Pali Dhammapada Indeed, its antiquity would be even more
obvious if we accept Venerable Yin Shun,~3 convincing thesis of the sarpyuttal
sarpyukta being the oldest of the four or fivenikaya/agama On the other hand, one
cannot be sure that dhammmapadani here definitely refers to the khuddaka text.
Corresponding to the above Pali passage, a version of the sarpyukmgama(T2p.48Oc)
gives, as Anuruddha's recitations, the 'Dharmapada stanzas ( ~1:i]~
dharmapadagiitHlf, the 'Parayana' and the 'stanzas of the elders' ( *~~
Sthaviragathii?). The sarpyuktiigama of the Sarvastivada (1'2, p.362c) here gives
even more, replacing Dharmapada with Udana: Udana, Parayana, Satyadr$ta,
Sthaviragatha, Bhik$unigathii, Sailagatha, Arthavargiyani and Munigatha. This may
mean, as Mizun024 suggests, that dhammapadanildharmapadiini here probably
refers not to a specific text, but simply 'stanzas of the DhammalDharma' , in a nontechnical sense; and the two sarpyuktagama versions then elaborate this as referring
to various giithas of the above mentioned Buddhist texts which were well known at
that time. This is suggested by the fact that in both versions, in the gathiis which
immediately follow the lists of recitation, the mother yak$a urges her little son not
(very
to cry but listen to the bhik$u's recitation of dharma stanzas ~1:i]~
probably dharmapadam); no other gatha is mentioned in these stanzas.
Be that as it may, the antiquity of the Dharmapada as a sacred text revered by
the early schools cannot be doubted. From the Chinese sources - mostly translations
of vinaya texts, but also those of siitra and abhidharma sastraSl5 - we know that at
least the following schools, besides the Theravada possessed at one time or another
a version of the Dharmapada: Dharmagupta, Mahisasaka or Kasyapiya26 ,
Sarvastiviida, Miilasarvastiviida, MahasaiJghika, Lokottaravada (a sub-sect of
MahiisaiJghika), and possibly Sautrantika (if we may regard the "Dharmapada' quoted
in the *Satyasiddhi-sastra as belonging to this school). Besides, we have two extant
Prakrit versions, Dh(Gr) and PDh. As to the former, Professor J. Brough suggests
that it could belong to the Dharmagupta school, while the latter is conjectured by K.
Mizun027 to belong to the SammiUya school. Particularly significant is the fact that
the MahiisaiJghika too, like the Sthaviravada schools, possessed a Dharmapada,
named similarly. This indicates that most probably the Dharmapada was already
codified as a definite text, and apparently had even gained a status which was actually or practically canonical, before the first schism.
John Brough28 after years of careful comparative studies onDh(P), Dh(Gr)
and Udv, in fact proposes a common ancestor of all the three texts. He concludes
that, "on the evidence of the texts themselves, it is much more likely that the schools,
in some manner or other, had inherited from the period before the schisms which

10

separated them, a definite tradition of a Dharmapada-text which ought to be included in the canon, however fluctuating the contents of this text might have been,
and however imprecise the concept even of a 'canon' at such an early period."
However, he seems not to be too insistent on this common ancestor to be a definite
text, and allows for the possibility also of a fluid "common fund of inherited materials" subsequently reorganized by the various school~9. These common verses
were probably known collectively as 'dharmapadani'.
Moreover, citing F. Weller, Brough appears to believe in the likelihood of a
pre-Pali manuscript transmission; and goes as far as to suggest a very early common
manuscript ancestor of the Dharmapada texts: "It has not been possible so far to
disentangle the complicated textual relationships; but there is no possibility of explaining them at all, it would seem, if we try to exclude a very early written transmission. "30 In this connection, we may perhaps regard as a supporting evidence that
A.K. Warder3 1 on metrical ground, has given the average date of the Theravada
Dhammapada as early third century Be. Brough's contention, however, is that the
Sangha began to fix a scriptural canon only when large parts of their inherited traditions had already become thoroughly disorganize&2. This of course would also
apply to his conjectured 'Primitive Dharmapada' .

11

2.2 Prose and Verse as source-material for the Canon

If the dharmapadani, apparently of very ancient date, were already recognized and quoted in the nikayaiagama texts, why is it that the various Dharmapada
recensions, extant or lost, were either included in the Khuddaka-nikaya or
k$udrakapitaka books- rather than the four earlier nikaya/agama - or simply not
included in the siitra-pitaka at all, as in the case of the Sarvastivad;?3? This is a
problem pertaining not only to the Dharmapada, but also all other k$udraka texts. It
is the problem of the khuddaka nikaya.
Put succinctly, the problem is this: Texts such as the Parayana, the
Arthavargiya (Pali Atthakavagga), Dharmapada, Sthaviragatha, etc. are, from both
internal (metrical structure, content) and external (the fact that they were quoted in
the first four nikiiya/agama, etc.) evidences, of very ancient date indeed; so ancient
in the case of Parayana and Atthakavaggathat some scholars34 in fact have placed
them as among the oldest stratum ofthesutta-pitaka. Yet they seemed to have gained
canonical status (in the case of some schools) only relatively late and then only as
minor (k$udraka) texts, in a class (khuddaka-nikaya) together with other texts which
are definitely oflate origin and disputable canonicity, such as theApadana, Cariyapitaka, Khuddhakapatha, etc.
We may derive an important clue to the understanding of the problem from
such an ancient traditional description of thek$udraka-pitakaas the MahasaJighika
vinaya : "The k$udraka-pitaka - that is, the nidana of the previous deeds of the
pratyeka-buddhas and arahats, narrated by themselves, and all other such stanzas. ,35
This amounts to saying that the k$udraka-pitaka is a compilation of such stanzas.
Lamotte36, in his paper on 'Problems concerning the minor canonical texts', has
also given us two other similar though less ancient traditional accounts which equally
underline the fact of the abundance of stanzas in the k$udraka-pitaka, as well as its
being predominantly concerned withnidanas andjatakas. While the k$udraka-pitaka
cannot be directly identified with the Pali khuddaka-nikaya, the k$udraka texts of
the two collections certainly have their correspondence. When we examine the content of the extant khuddaka-nikaya, it is abundantly clear that the above description
of the Mahasanghika k$udraka-pitaka applies equally to the Pali collection: The
latter indeed is basically a compilation of verses, abounding in similes and stories of
the Buddha.
Winternitz 37 , noting this abundance of stanzas and the Buddha's warning on
future dangers (anagatabhayam)38, remarks : "The poetic pieces were not at first
generally recognized, that their claim to be regarded as sacred texts was contested
and that they were only later on combined into a nikaya, namely the khuddakanikaya". Likewise, Lamotte39 too quotes this sutta, while also pointing out that

12

these k$udraka stanzas "come for the most part from the greater or lesser disciples,
even from anonymous authors. Unsure of finding in them the authentic Word of
Buddha, the early compilers always refused to incorporate them into theagamas."
In the context of Winternitz's remark quoted above, G.C. Pand~O expressed his
doubt with regard to the authenticity of this sutta, on the grounds that it purports to
be a prophecy and that it contains words like abhidhammakatharp and
1okuttarasunnatiipa{isarpyutta. However, given the profound wisdom of the Buddha
and the fact of the fondness of hymns on the part of the ancient Indian religionists in
general, such a prophecy - or more precisely, warning - is not so incredible. Besides, the warning may also easily be understood to represent the concern (put in the
mouth of the Buddha) on the part of the more conservative monks of the earliest
Sangha. Moreover, as to the terms which Pande regards as relatively late, the corresponding version in the Chinese SA contains no such words corresponding to
abhidhammakatharp vedallakatharp(nor, for that matter does the S II version). The
) though also occurring in
term 1okottara-sunyatiiprati-sarpyukta (~ffiJJi
SA, need not necessarily be taken as a sign that "thesutta belongs to a relatively late
date in Nikaya history'41; for sunya, together with dul]kha, anitya and niratma,
occur very frequently in the agamas as the fundamental characteristics of all sarpslqta
dharrnas. Within the broad context of early Buddhism too, it is quite clear that at the
earliest stage, poetry, hymns - other than those slightly later on (in Buddha's time, it
would seem) allowed as praises to the tri-ratIJa and as expressions of spiritual visions and yearnings - were very much discouraged.
Venerable Yin Shun42 , on the hint given by the above mentioned
Mahasanghika-vinayaexplanation, observes that there is a special relationship between stanzas on the one hand and the original portions of the khuddaka nikaya and
k$udraka-pitaka -indeed on 'k$udraka' - on the other. Similarly, the sarpyukta-aga.ma,
which the venerable has demonstrated convincingly as being the earliestaga.mal
nikaya, 43 appears to be also named k$udraka-aga.ma (not to be confused with the
khuddhaka-nikaya) on account of its inclusion of the earliest canonical stanzas - the
geya, comprising first the uddanas and then also stanzas of the sagatha-varga Thus,
he concludes: " 'Sutra', 'geya' and 'vyakaraIJa'were [first] compiled together as a
major collection - the sarpyutta nikayalsarpyuktaga.ma- constituting the [earliest]
canonical text of the Sthaviravada In the MahasaIJghika, the verse portions - f#!i
7(Jl':~
('verses of praise of the devas') - were most probably compiled together with other stanzas to form a part of the k$udraka-pi{aka On account of the
'sutra' portion, [this earliest collection] was named 'samyutta-nikaya' /
'sarpyuktagama'; on account of the 'geya' portion, it was named 'Minor Agama'
(/j\1l5T* ) - k$udrakagama (.Il5T*)
. The difference in the [two] appellations, 'sarpyukta'and 'k$udraka', was actually derived from the two classes ofthe
Original sarpgiti. In the process of the compilation of thesutras as the 'four agamas',
the [characteristic] of 'sutra'was inherited, with the prose as being predominant.

13

From the point of view of their form too, such poetic collections like the atthakavagga
and Parayana were unsuitable for the compilation. Accordingly, inheriting the [characteristic] of 'geya' - 'k$udraka' - various poetical collections ('gathii', 'udana',
etc). were put together to form the khuddaka-nikayak$udraka-pi!aka. The original
compilation of the khuddaka-nikaya, of course, is a matter subsequent to the formation of the 'four agamas,.'44 This explanation of Yin Shun,then, serves as a useful
theory accounting for the origin and development of thek$udraka texts.
In the same work, the venerable also proposes a very significant fourfold
distinction regarding the ancient strata of prose and verses constituting the source
material for the extant Buddhist canon, as folIows: (1) Those transmitted within the
Sangha, as opposed to (2) those transmitted among the masses; and (3) those transmitted in the madhyadesa, as opposed to (4) those transmitted in thepratyantajanapada
(Compilation, pp. 52ff.) This distinction is important in that it further clarifies the
question of the sources and status of the k$udraka texts.
In the light of this distinction and of the venerable's analysis, we may say
first of all that whereas the earliest prose discourses belong to the first division, the
earliest stanzas belong to the second. An examination of the prose discourses will
reveal that they were directed primarily at the members of the Sangha around the
Buddha. They comprise, besides fundamental doctrinal matter, instructions of living the spiritual life. These must have been the first to have been collectively sanctioned by the Sangha for inclusion in the original compilation, i.e. thesarpyuktal
sarpyutta collection. However, "these stanzas are rhythmical and easy to transmit;
they are full of religious sentiment and extremely influential. Eventually, they gained
acceptance by the Sangha congregation asBuddha-dharma, and came to be included
in the Buddhist Canon.'45These earliest prose and verses (in the sarpyukta collection) together represent the earliest stratum of the Canon formed in the madhyadesa.
On the other hand, other poetical collections such as the A!!hakavaggaand Pariiyana,
though indeed very ancient, are from the view points of the characters and geography contained therein46, to be understood as being transmitted in thepratyantadesa.
The Dharmapada, too, would also come under this category.
In this connection, it is also worth emphasizing an oft-forgotten fact, pointed
out by Venerable Yin Shun, that verses are by nature always more conservative in
form and hence always appear more ancient than prose. We should therefore not
fall into the same pit with scholars like Franke, Fausboll, Ui and H. Nakamura, etc,
who regard the canonical verses as older than the prose, purely on formal linguistic
grounds.
Thus, the renown Japanese scholar, H. Ui, in "The source material for Primitive Buddhism'47, gives us the following chronological list of the source material

14

(as extant in the Pali Canon):

1. parayana
2. a. First 4 vaggas of sutta-nipata and sagatha-vagga of sa1J1yutta-nikaya
b. Ittivuttaka, udana
c. First 8 vaggas of nidana-sa1J1yutta, and vedalla (as mentioned by
Buddhaghosa)
3.28 Jatakas (as found at Bharhut), and abbhuta-dhamma (as mentioned
by Buddhaghosa)
This is clearly an assertion that practically all the oldest material are to be
found in the verses, particularly those ofthekhuddaka-nikaya
Professor H. Nakamura, while pointing out the need to consider ancient verses
and stock expressions embedded in the late strata, basically endorses Ui's conclusions. 48 He further establishes (See Brough, p.230f.) criteria for stratification. In his
Indian BuddhismN , he opines as follows:
"According to text-criticial studies it has been made clear that some poem

(Gatha) portions and some phrases represent earlier layers. They are Gathas of the
Suttanipata (especialiy theAtthaka-vagga and theParayana-vagga), of the Sagathavagga of the Sa1J1yutta-Nikaya, of the Itivuttakas, of some Jatakas, the Udanas in
the scripture named the Udanas, and some Gathas and sentences rewritten from
Gathas into prose. There must be some more. Based upon these portions of the
scriptures we can construct aspects of original Buddhism. The picture which we can
get therefrom is fairly different from that as we can get from the Pali scriptures in
general. That is to say, Buddhism as appears in earlier portions of the scriptures is
fairly different from what is explained by many scholars as earlier Buddhism or
primitive Buddhism.'
Thus, such scholars effectively declare that the earliest Buddhist teachings
are to be found in a few poetical collections containing in the main simple ethical
teachings. We must give heed to Venerable Yin Shun's insight, in order to avoid
such a pitfall.
Antiquity in form of the verses in the khuddaka and the sagiitha-vagga is
no guarantee that they embody the teachings of original Buddhism. If texts like
atthakavagga, parayana and dharmapada are those transmitted among the masses,
particularly those of the pratyanta-janapada where already there had long been in
circulation many ethical aphorisms and poems of pithy sayings - many of which
undoubtedly go to form a good part of these texts - it is only to be expected that their
stanzas possess ancient forms and contain relatively simple teachings. It is also
therefore no wonder that in many of them the Buddha often does not have a central

15

role, and that some are anonymous or even appear not to be distinctly Buddhist.
They are certainly the wrong place for us to look for the original message of the
Buddha!
Thus, in the light of the above discussion, we are led to the following conclusions with regard to the Dharmapada (and other k$udraka texts in general):

..

As Buddhism spreads to the masses, verses of all kinds from among a vast
floating literature of ancient India -particularly thepratyantadcsa - came eventually
to be accepted by the Sarigha as dharmapadani. But at first the Sarigha, particularly
the conservative members, seemed reluctant to canonize them for several reasons:
(1) Poetry and popular hymns were rather discouraged in the earliestSarigha. (2)
They were of uncertain authorship, unlike the prose discourses where the Buddha
usually plays the central part. (3) They, in the main, do not deal avowedly with the
more profound Buddhist doctrines.(4) Much of them originated neither within the
Sarigha nor even in the madhyadesa. Eventually, however, the Sarigha appeared to
have yielded to their increasing popularity (being rhymed and easy to memorize),
and allocated them, some time after the four agamas, to a collection meant for such
poetical works. This collection, on account of the above-mentioned nature ( (1) to
(2) ) of poetic texts, was called the 'minor (k$udraka) collection'. Subsequently,
certain prose works, of more dubious authenticity (e.g. Niddesa and
Patisambhidamagga)50 also came to be included in this collection.

2.3 The Dharmapada and the Dar~tantika

One of the leading Dar${iintika masters who appeared highly respected in the
Sarvastivada, was Dharmatrata. Together with another prominent Dar${iintikamaster, Buddhadeva, as well as with Vasumitra and Ghosaka, he was recognised as one
of the "Four Great acaryas of the Sarvastivada" .51 According to the Sarvastiviida,
the Udana or Udanavarga was compiled by Bhadanta Dharmatrata. Thus, the
AbhidharmakosavyakhytP 2 says:

yathasthavira-dharmatriitenaudana'anityabata saIJ1skaraity evamadika vineyavasat tatra tatra siitra ukta vargikrtal} .....:'
Similarly, we are told in the preface to Udv(Cl):53 "The Chu Yau ling (
) was authored by Vaiumitra's maternal uncle, bodhisattva Dharmatmta.
He compiled 1000 verses and established 33 chapters, called Dharmapada; and
transcribed the nidana, connecting them together to form a commentary, called
Udana." This however is only the opinion of the prefacer (of around the end of the
4th century A.D.). No other extant source confirms the assertion that the stanza
portions alone of this Sarvastivada version, without the commentary, was called a
Dharmapada; though it does seem that when stanzas from this version were quoted
by other schools, they are mentioned as being from the 'Dharmapada' .54
iliBl~

A threefold explanation of the term Udana is given in the *Mahaprajiia-

paramita-sastra5 5:

"Udana - i.e. when though a certain dharma ought to be discoursed, there

was no inquirer, the Buddha briefly initiated the process of inquiry.

....

---.

He spontaneously uttered-ari Qliana, Also such [exclamations] like:

is, Bhagavat; difficult to'tt~~'e it is, Bhagavat!' .......... Again,
after the Buddha's Nirval)a, the disciples compil~d the important stanzas: all the
stanzas on impermanence etc. were' [put together and] made theAnityavarga, and
so on up to all the stanzas on the brahmal}a \VbiCh were [put together and] made the
Brahmal}avarga. This is also called Udana. All compilations of wonderful things
are called udana."
;,..-

'sadhu, sadhu; rare.

,t

We may understand from this passage that by the time of thesastra, around
the latter part of the 2nd century and the first half of the 3rd century, 'udana' was
understood as (i) a spontaneous utterance, (ii) spiritually inspired exclamations. (iii)
the poetical compilation of the Sarvastiviida in particular, and any such compilations of 'wonderful thing' in general.

17

As for (i), we may note that correspondingly a Pali udana stanza is always
preceded by the sentence: Bhagava etam attharp viditva tiiyarp velayarp imarp
udanarp udanesi. 56 In (ii) we find a parallel in the udanatthakatha: Pitivegasamutthitaudahara (Udana-atthakathii, p.2, Also cf. YBS TIO, p. 418c.). On the other hand,
in (iii) we may possibly see an indication that in the northern tradition, at least by
this time, udana had become a general appellation for any poetic compilation with
'dharmic significance', though it refers in particular to the Sarvastivada version of
the Dharmapada. In this connection, it is also noteworthy that in the introductory
stanza of Udv(C2), the word udana is translated as $~~
,57 'Dharma stanza'.
Venerable Yin Shun58 has pointed out that not only the Sarvastivada, but also the
Dharmagupta (probably also Mahisasaka, if we regardDA as belonging to this school)
- and hence probably the common tradition of the Vibhajyavada too - took what
corresponds to the Dharmapada in other traditions, as an udana. For where the list
of the dvadasariga-dharmaparyaya occurs, both the DA and DgV(C) give
'Dharmapada' ( $ii]~
andii]~ respectively) in lieu of udana. Such an inference, however, would require further justification; as we will have to explain
why if so the Dh(Gr), PDh, and the version recorded in SA(var) (and perhaps also
the Sautrantika version as recorded in thesats) are definitely all named 'Dharmapada'
and not 'udana' - unless of course we can prove all these versions not to belong to
the Vibhajyavada lineage.
Probably, it is better to understand the situation as possibly betraying a historical fact: At some stage of the evolution of the Dharmapada in the Vibhajyavada,
the text so codified from the dharmapadani, originally called Udana (as in the
Sarvastivada) came to be renamed Dharmapada, thought to be a more appropriate
appellation (corresponding directly to the stanzas already recognized as
dharmapadam). One may perhaps compare this with the case of the Suttanipata,which is the only collection of suttas to be so named probably because the
pieces of discourses contained therein do not have any specificsutta titles like other
suttas in the sutta-pitaka.(Cf.also Jy Chien's account ofthe origin of theDharmapada,
infra.) Yin Shun59 also remarks that it is the result of a later editorial effort that the
Khuddaka-nikaya came to contain the Dhammapada in addition to the 'Spontaneous Utterances' - Udana, divided into eight chapters and appended with introductory episodes. Thus, he concludes: "It is inappropriate to take the 'Spontaneous
Uterrances' of the Khuddaka Nikaya as the 'Udana' of the navanga. 'Udana' is a
compilation of spiritually inspired exclamations, the primitive form of Dharmapada.
It is on account of its being most widely propagated and an early poetical compilation, that all such poetic compilations came to be customarily regarded as 'udana' ...60
But whether or not we regard 'udana' as being earlier than 'Dharmapada', as
the title of the text under discussion, it is definite that theSarvastivada ascribes the
authorship to Dharmatriita, the Dar${iintikamaster revered in the MVS as one of the

18

"four great acaryas of the Sarvastivada. Thus the MVS says: "Just as all udanu
stanzas are words of the Buddha .... After the Buddha's passing away, the Bhadanta
Dharmatrata put together [these stanzas] which he had heard in circulation, and
made up the chapter titles. i.e.: he put together the stanzas on impermanence and
made up the chapter on impermanence, and so on until the chapter on brahmal}a
which he made up by putting together the stanzas on thebrahmal}a.'>61
This should incidentally dispel the 'slight doubt' of Brough who, on the
ground that the MPPS passage (See supra, p 17, for the quotation of this passage),
which was earlier than that in the preface ofUdv(C1), does not mention Dharmatrata
at all, suggests that Dharmatrata's contribution was probably only the commentary,,62 The MVS was compiled by the orthodox Kasmirian Sarvastivadins (later
known as the Vaibhaika), probably through a period of a few hundred years to
reach the form of this encyclopaedic sastra in the 3rd century A.D. The main frame
of it at least, however, had probably been established around the middle of 2nd
century A.D., before Nagarjuna (The MPPS quotes this work several times. See for
instance, Study p. 212; Hirakawa A, History ofIndian Buddhism (Tokyo, 1974)
p. 185). Lin Li-Kuang (Lin Li-Koang, L'aide-memoire de 1a vraie loi (Paris,
1949), pp. 322ff.), by a comparison of Dharmatrata' s views in MVS with those of
the author of Udv(CI), has demonstrated the identity of the two Dharmatratas63 .
This Dharmatrata, often quoted in the MVS simply as 'Bhadanta' <*~ ), appeared to have been highly esteemed as an authority in Kasmira prior to the period
of great popularity of the Jiianaprasthana sastra in the area. Though himself certainly not an orthodox Sarvastivadin, he had commented on theJPS,64 and hence
must be posterior to this work which has been dated as around 150 B.C?5 Lin LiKuang66 dates him as around the 2nd century B.C., which agrees with a traditional
date given by Pu Guang67, a disciple of Shyuan Tzang.
From the fact of the close connection of Dharmatrata with the Dharmapada,
we may derive much clues with regard at least to the development of theDharmapada
from the general dharmapadani into an organized text with chapter divisions and
commentary, if not even possibly with regard to its origin. First of all, we may say
that Dharmatrata's date was the date of this development, at least of the northern
version of the Dharmapada. Secondly, it is noteworthy that in the Pali DhA, as well
as the commentaries of Udv(CI), DhA v(C), and Udv(Tb), allegories abound. In
fact, practically every stanza is given one allegory or simile, either as a nidana for
the stanza or by way of exegesis on certain terms-nay, not only in the commentaries, even in the stanzas themselves, similes are found in abundance. In theUdv(CI),
we find very often the following sentence preceding a commentarial allegory: "
Now I shall tell you an allegory; the wise one, by means of allegories, come to
understand by himself(6f'MW&~:~, ~~ tJWIl@J fiR
). Similar expressions are frequently found in many Mahayana stitras , which sug-

19

gests that the This is often found in connection with a stanza whose meaning is
obscure. Thus, corresponding to Dh(P) 346,the Udv(Cl) version (p.628c), like the
Pali, appears to have two opposing adjectives - firm and lax -in connection with the
term bandhana (f.i!!J. ). This is quite problematic!>8. The commentary of Udv(Cl)
69 then gives the sentence quoted above, followed by an allegory which indicates
that the adjective 'lax' is to be understood to refer to those who are morally slackwho are so at home in the prison that they have no wish of leaving at all, in spite of
the king's amnesty - for whom bondage is indeed hard to untie. (seeinfra for more
details on this). It is perhaps not without significance that the other Chinese
Dharmapada version containing a commentary, DhA vee) , is precisely named
~ii]Wi!@J
, the *Dharmapadavadana siitm, where Wi!@J
translates
d.r$tanta, avadana and upama, and, in any case means allegory or simile.
The fondness of allegories is indeed one of the chief characteristics of the

dar$tantikas, "masters of allegories (d.r$tanta)", of whom Dharmatrata , together

with Buddhadeva, were two earliest great leaders. These dar~tantikas were basically siitradhara (though some like Dharmatrata himself were also considered
abhidharmikas) , interested in meditation as much as popular preachingO - a good
combination, though rare, was clearly to be found not only inSarvastivada . They
must have been among followers of all the schools. In the course of their preaching
to the masses, parables, allegories and hymns were freely utilized to put across the
message effectively and often to establish certain doctrinal points.(One of the trans, 'simile of proof). It is easily
lations of avadana - in DA - is in fact ~i!@J
conceivable that in this process, stories and stanzas of all sorts, many not necessarily Buddhist in origin, were gathered and mobilized from all sources. And eventually, with their connection with the Dharma through such highly revered Buddhist
masters as Dharmatrata , the more frequently employed ones became accepted by
the Sangha members. This probably happened at first in the pratyantadesa in the
western region, particularly Gandhara, which had become the centre of missionary
activities of these dar${iintika masters.
Through repeated usage and a natural process of selection by these experienced preachers, certain stanzas related in respect of theme etc, came to be loosely
grouped under common headings separately. It must probably have taken quite some
time - in any case apparently after the 'four agamas ' - before these shifting sets of
stanzas and section headings (varga) were sufficiently recognized by also the
madhyadesa saiJgha members, to be finally allocated as a codified "minor" text,
with canonical or quasi-canonical status. Other minor texts, such as Jataka, A vadana
, ItyuktakaJltivuttaka, must have evolved similarly.
The above discussion is, of course, no more than a conjecture, based on hints
of the connection of the Dharmapada with the diir${iintikas . It represents one possi-

20

bility only. Besides, the issue can hardly be decided upon, especially since the tradition connecting the Dharmapada with Dharmatrata, though prevalent in the northern tradition, is not seen in any extant record in the Southern tradition. Nevertheless, as a further substantiation to this conjecture, we may also take note of the
following facts: (i) The linguistic features of the extantDharmapada versions recognized by various schools to be earlier, are definitely those of the western regionPali of Dh(P); a western Prakrit of PDh (see Roth p.4); Gandhari of Dh(Gr). (The
relative lateness of Udv(Sk) in comparison to the other three is too well known to
require elaboration here). (ii) Part of the content ofPDh (particularly the last varga)
as also of Dh(C) and Udv, find correspondence in the sutta-nipata which is definitely connected with the western region? 1
Apart from this possibility, we may also be allowed to have a few optional
ways of understanding the Sarvastivada tradition concerning the connection with
Dharmatrata: (I) That the tradition is authentic, and that Dharmatrata was indeed
the first compiler and commentator (the work being at first named 'Udana'). (II)
That he was only responsible for the reorganization, at some subsequent stage, of
the northern or Sarvastivada version of the work, adding to it a commentary and
bringing it up to the form and content described by theMVS. (III) That he was only
the first editor and commentator of the Sarvastivada version which was later on
gradually modified through various stages by various anonymousdar$plntikas (the
sum total of all modifications, however, being symbolically attributed to him) to
such a form and content.
Venerable Yin Shun72 has also drawn our attention to the dar$plntika tendency towards idealism. In this context, he gathers from the MVS the following
da1"$tantika doctrines seen to have resulted from interaction with and reactions against
certain abhidharmika doctrines.
(a) "The physical, vocal and mental karma are all the onecetanff'
(MVS, p.587) - against the notion of avijiiapti-riipa .
(b) "All karma, including even theanantarya, are transformable" (MVS,
p.593b) - against the notion of 'fixed karma'. (piyata-karma)
(c) (i) "There exists consciousness of non-existing objects" (asadalambana) (MVS, p.228b)
(ii) "The saI!1yoga-dravyas are unreal" (MVS, p.288b)
(d) "Samatha-vipasyanaconstitutes the marga-satya' (MVS,
p.397b) - This amounts to underrating the physical and vocal

21

disciplines which are also part of the astangika-marga.

With regard to (a), of course, apart from the context of theavijfiapti debate,
one may also understand it as simply the result of their beingsiitradhara : The declaration of karma being nothing but cetana is indeed a common doctrine of early
Buddhism (cf cetana'harp bhikkhave kammarp vadamiAVI, 63). Anyway, given
this idealistic bend then, if indeed the codified Dhannapada originated with the
dar$tiintika , it would be no surprise to find the first two stanzas ofDh(P), Dh(C) and
PDh - conceivably derived from some more ancient original of which many versions must have been lost - declare on the very outset the supremacy of the mind.
Moreover, it is a known fact that the Mahayana Vijfia{Javada was in part evolved
from the Sautrantika , which was in turn evolved from the Dar$.tiintikas . In this
case, of course, the Sarvastivada version, with its beginning chapter on 'impermanence', would represent a later revised version, either by Dhannatrata , or - if he be
considered the first compiler only - by subsequent Diir$pjntikas (cf option III above).
The fact that the Sarvastivada version of the Dhannapada (i.e. Udanavarga)
contains comparatively many more stanzas than the versions of the other schools,
could perhaps also be understood as another indication that of the special relationship between the Dhannapada and the Sarvastivada Dar~tiintikas: this could be the
result of the text - at the early stage rather fluid in content - being more popularily
employed by the large number of Dar~tiintika masters as a kind of preachers'
manual.
Concerning the special relationship between the Dharmapada and the
Dar$pjntikas , a theory proposed by Professor Lii Cheng may also merit consideration here. According to him, from the very beginning, theDharmapada had been of
fundamental importance for the whole Dar$pjntikas community: Their preachers
utilized its stanzas to find appropriate nidanas and substantiation for their preaching; and their theories formulated their doctrinal propositions on the basis of these
stanzas. Shyuan Tzang's tradition tells us that the Dar$pjntikas were also known as
B tI:lffillf~
( 'Followers of the Sunrise - treatise'). Lii Chung believed that
'Sunrise' is derived from Udana, which of course is the Sarvastivada version ofthe
Dhannapada.
Lii Cheng also theorizes on the signification of 'dr$tanta' as used by the
Dar$pjntikas. Commenting on the Siitralankara (also known as Kalpanamaric;Iitika
or Kalpanalankrtika) of Kumaralata, said to be the effective founder of the
Dar$tantikas, Lii Cheng asserts: "Judging by the content of
*m:Mffillf~
(Chinese rendering of Siitralankara ), we may see that what
the Dar$tantikasmeant by 'dr$tanta' is not entirely the same as the similes cursorily
employed in the siitra and vinaya, it is the utilization of certain stories to elucidate

22

the meaning of (the teachings in) theDharmapada- this is called iiJankiira (explaining by means of concrete events is 'garlanding'). Thus, each of the ninety citations
ofthe *#It~~
often commences with a few words from theDharmapada
... It then cites a story to prove the point, so as to more effectively impress the
readers." (loc. cit.)
Lii Cheng's assertion of the close relationship between SiitriiJankiira (=
Kalp ) and the Dharmapada, however, is not substantiated. The one and only instance he gives73 , which supposedly illustrates this relationship is not a very convincing one. There are, however, other instances in this work which do suggest such
a relationship. While this relationship remains to be properly investigated, the
Diir${1intika master seems certainly well-versed in the Dharmapada/Udiinavarga
tradition. One can easily find plenty of prose statements and verses similar in theme
or content to those of the Dharmapada, though perhaps only a very few Dharmapada
verses74 can properly be said to parallel those of Kalp. Its author is also familiar
with the Dharmapada/Udiinavarga commentarial stories. Thus, one finds the story
of the niiga king Erapatha75 , the story of the Buddha's advice that hidden treasure is
like a poisonous snake76; the story of K$iinti T$P7, etc. E. Tomomatsu78 who has
made a thorough study of KaJp, compares Dh(P) 260 and 267 with giithiis 2 and 3
of KaJp79.'>.
Amar Singh80 points out that in ADvS 1, the Diir${1intikas were criticised as
being arrogant about their logical argumentation (tarkiibhimiiniilJ ). Singh82 argues
as follows:
"The Diir${1intikas followed the Buddha's method of the dr$tiinta, as preserved in the Siitrapitaka, to cope with the doubtful, conflicting, confusing, and
uncertain doctrines of Vaibha~ika Abhidharma.
"History reveals that at the time when the Diir${1intikas set forth this revolution, the condition of Abhidharmika doctrines, introduced by different individual
philosophers, was highly controversial and there was no way to decide which one
was the correct one. In this stage of doctrinal turmoil within Buddhism, the
Sautrantikas adopted the neutral method of empirical examples and logic to decide
facts and to remove conflicting and doubtful doctrines. The application of dr${iinta
became the central point of this movement which later terminated in logical and
epistemological investigations."
Singh's argument in part agrees with Lii Cheng's in as much as both suggest
that the Diir${1intikas used dr${1inta as a logical tool. Lii Cheng, however, does not
see this utilization as being the same as that of the Buddha in the siitras. It may be
that this inductive methodology, from the viewpoint of the Diir$tiintikas themselves, was quite in keeping with the Buddha's own empirical approach. Be that as

23

it may, at least as far as the KalpaniimalJr;Iitikii is concerned, we find the use of

d!${iinta both for the elucidation of doctrinal points and as a logical tool. As for the
latter, we may note the use of the similes in this work to disprove the Vaise$ika
doctrine of cause and effectS 3. The Sarpkhyii method of five-fold syllogism is also
clearly mentioned and criticizect84. In this connection, it may also be noteworthy
that the Buddhist logicians, in their three-fold syllogism, seemed to have preferred
the term d!$!iinta (pak$a, hetu, d!$!iinta) to other terms like udiiharal)a . The logical
function of d.T${iinta is described by the logicians as follows:d.T${iintena adpj!asyiintasamikaral)a-samiikhyiinam i.e. d!${iinta serves the logical function of an analogy,
with what is known (d!${iinta), for what is unknown (ad.T$!asyiinta). This could at
least partly be a development from the way theDiir${iintikas had been using d.T${iinta.
In the MVS, we find in several places85, the Vaibha~ikas objected to the
way the Dar~tantikas and others like the Mahiisiiilghikas employed d!$!iinta to establish their own position or disprove that of theiibhidhannikas. To the latter, arguments using d!$!iintas are contemptible: Worldly dharrnas as d.r$!iintas are called,
are incapable of repudiating or disproving the iibhidharrnika doctrines which are
regarded as iiryadharmas. Louis de La Vallee PoussinS6 quotes one such instance
from the MvS87, in support of J. Przyluski's8 8 contention that d!$!iinta is opposed
to siitra. This view, however, has been criticized by K.N. Jayatillek~9. Przyluski90
actually asserts that the two terms, Diir${iintika and Sautrantika , referred to one and
the same group of people: The former was used by the opponents by way of humiliation, and the latter by the Diir${iintik8lSautrantika themselves. Inspite of the substantiation given by Poussin and others()!, Przluski's theory is doubtful as we
MVS p682c, 693c, 313a)where the
find instances in the MVS (WilHtr.1!f
Diir${iintikas are referred to as 'The Venerable Diir$!iintika' - which is hardly humiliating. What the Vaibhii$ikas objected to was just the wayd!$!iinta was used to
repudiate their iibhidharrnika doctrines. It need not have any implication of contrast
between dr$!iinta and siitriinta - in any case, in those quotations as given by Poussin,
the doctrine under dispute is abhidharmic and not siitric.
The above discussion serves to suggest at least the plausibility of Lil Cheng's
assertion that the Diir$tiintikas seemed to have used d!$tiintas for the specific purpose of elucidating and proving or disproving a doctrinal position. In the process of
doing so, as Singh suggests, the Diir$tiintikas possibly had contributed to the development of Buddhist logics.
On the question of authorship, there was another tradition, conveyed through
the central Asian Jy Chien (born in China), the prefacer toDh(Cy92. According to
him, after the Buddha's Nirviina, each of the five schools (Sarvastivada,
Mahiisiinghika, Mahisasaka, Dharmagupta, Kasyapiya) compiled a selection ofgiithiis
from the siitra-pi!aka. Finding that this compilation fitted properly into none of the

24

dvadasiiriga, they named it the "Dharmapada". We can, of course, hardly take this
account at its face value. In particular, the implication that theDharmapada as a
definite canonical text came into existence only after theSarigha had split into five
schools does not seem to accord with facts. BrougJP3 has already rejected this suggestion : "It seems improbable that, if they had been produced in this way, the three
available texts [-Dh(P), Dh(Gr) and Udv(Skf] of this class, differing so much in
their total lengths, would have shown such close agreement in the number of verses
which the Pali text shares with each of the others, or that so large a faction as fivesixths of the shortest of them should be common to all three." On the other hand,
this tradition, which most probably had come through the Indian translators ofDh(C),
may become meaningful if we see in it a metamorphosis of an earlier tradition :
Most of the schools had at some stage re-organized or revised, or - if Brougt{)4 be
right - even "re-created", a "primitive Dhannapada" without yet a universally recognized title, and comprising probably shifting contents with generally recognized
but shifting set of varga names. It is intriguing to observe that coming from the
northern tradition as Jy Chien did, he neither mentionedDhannatriita's name nor
the appellation, though he was sure to know of or even actually possessed a version
of Udv95 .
It is noteworthy that, Jy Chien who was around the period of the completion
of the MVS, did not say a word concerning the rather widespread tradition of
Dharmatnlta as being the compiler. But this in itself does not necessarily imply that
he knew nothing of this tradition. In any case, he speaks of the srama{1as of the
different schools, and Dharmatrata can certainly fit in as a srama{1a of the
Sarvastivada school. A similar tradition, also given in similarly general terms, is
found in the MPPS 96 .

25

3 The different extant versions of Dharmapada

We are now in possession the following versions of the Dhannapada, preserved in Pali, Sanskrit, Prakrit, Chinese and Tibetan:
(1) The Pali Dhammapada (=Dh(p)) of the Theravada.
(2) Two versions in different Prakrit, now known as
(a) The Gandhiiri Dhannapada(=Dh(Gr)) of the
Dhannagupta (?) Brough thinks it is either Dhannagupta or
Kiisyap'iya. De long cites evidence more in favour of
Dhannagupta97
(b) The Patna Dhannapada(= PDh), ed. G. Roth; Also
named The Buddhist Hybrid SanskritDhannapada ed.
N.S. Shukla; of the Sammitiya(?)
(3) The Sanskrit Udanavarga of the Sarvastivada
(4) The Lokottaravada Dhannapada in Buddhist
Sanskrit, a small portion of which is quoted in the Mahavastu.
(5) 2 versions of the Dhannapada and 2 versions of Udanavarga in
Chinese.
(6) Two or three versions of the Udanavarga in Tibetan.
As regards the commentaries on these versions, we have at present (i)DhA ,
(ii) Udv (Cl), (iii) DhA v(C) , Udana-vivaraQa and (iv) Udana-iilarikara
Among these versions, only PDh and the Chinese versions need to be introduced. The fonner, because it was published fairly recently; the latter because as
Brough98 has complained, "on the subject of the ChineseDhannapada versions, .....
an unusually large quantity of misinfonnation has accumulated in print ...... " (Incidentally, in this regard, he himself too is not entirely innocen(9). However, as Dh(C)
is directly connected with this present thesis, it will be introduced and discussed in
detail in a separate section below. As for the other versions, since much infonnation
of importance has already been given by various scholars oo of great competence,
we shall here content ourselves with only some general remarks as a whole, particularly on the question of the oldest extant version.

26

2.1 The Patna Dharmapada

Four editions of the PDh are now available in print. (i) Buddhist Hybrid
Sanskrit Dharmapada, forms the M. Litt thesis of Dr. N.S. Shukla. (ii)The second
one, was edited by Gustav Roth and published in West Germany, in the report ofthe
proceedings of the Gottingen symposium on "The Language of the Earliest Buddhist Tradition", ed. Heinz Bechert (Gottingen, 1980). Roth refers to this as the
Patna Dhannapada (iii) Cone, Margaret (ed) 'Patna Dharmapada' in loumal of the
Pali Text Society XIII, pp. 101-217. (iv) Edited by Mizuno K. in his 'A Study of
the Buddhist Sanskrit Dharmapada' in Buddhist Studies Vol.ll & 19 (Hmammatsu,
1982, 1990).
This version consists of 22 chapters, with a total of 415 stanzas (414 in
Shukla's, Cone's and Mizuno's editions), though in the colophon the total number
is given as 502 (gatha-satiini paifca dye ea gathe). On this, Roth 101 remarks: "The
manuscript on which our text is written on both sides of 21 leaves appears to be
complete. I cannot explain the discrepancy". Of the 22 chapters, the following 13
are common to all the other versions: (1) lama, (2) Apramada, (3) BrahmaIJa, (4)
Bhikkhu, (8) PU$pa, (9) TaIJha, (10) Mala (11) Bala, (12) DaIJcja, (17) Atta, (19)
Citta, (20) Magga, (21) Sahasra. Two chapters (5) Attha and (7) KalyalJi, though
different in titles from the Pali, are in fact quite similar in content to Sukha-vagga
and Papavagga, respectively, of Dh(P). One chapter - the 22nd - is not named in the
manuscript. As the verses of this chapter appear in the Sutta nipata, Roth has tentatively named it 'Uraga- varga' ," with reference to the Uragavagga of Sutta-nipata I.
1-17 in particular"102. In respect of its gathiis, many read very much like those in
Dh(P). Among them, according to Shukla103 , 59 are unknown to the other available
Dharmapada texts.
Compared to Dh(Gr) and Udv(SK) the PDh is the Indian version closest to
the Pali. The general features of its language too bear the characteristic marks of a
western Prakrit, very close to those of Pal i.104 However, "regarding the question of
whether our PDhp (=PDh) is a translation from a Pali version into a Sanskrit, we
may only say that here a weak attempt has been made to render a Prakritic text into
Sanskrit... .. It consists of altogether 22 vargas, whereas Pali Dhp has 26, Uv 33, but
GDhp (seil =Dh(Gr) also 22 vargas, in an order different from the one of our Pdhp
under discussion. This state of affairs indicates that our PDhp is based on a Prakrit
- Pali version which is older than the existing Pali Dhp. Besides, there are also other
differences in the verses themselves and the sequence of their order which exclude
the Pali Dhp in its present form as the direct source of PDhp.105" Shukla 106 likewise argues for its anteriority to Dh(P) on the following grounds: (i) whereas in the
PDh its subject matters are divided inconsistently, Dh(P) is very much streamlined

27

in respect of chapter division and verse distribution. (ii) The presence of the older
Hybrid Sanskrit forms throughout the text, including those verses not found in
Dh(P}. Shukla even goes so far as to suggest that "the vargas and the verses found
therein provided a basis for the other texts to group and regroup their material."
This kind of enthusiasm is understandable; but his assertion will have to be substantiated.
Professor M. Palihawadanal07 summarizes the importance of this text in the
following words: "The closeness of the Patna Dharmapadato the Pali Dhammapada,
as well as the fact that it is only very slightly Sanskritized, makes it almost an ideal
source for comparison with the Pali text whenever the latter presents a textual difficulty such as for example a questionable grammatical form, or a word which the
Pali scholastic tradition itself is not able to explain to our satisfaction."
On the basis that the words and phrases of this Dharmapada seem to correspond to the transliteration of various technical terms appearing in the VinayadvaviIpsati-prasarpmartha sastra (T24 pp,665-673) ofthe Sarnmitiya, Mizuno thinks
that PDh too belongs to this school.

28

2.2 The Chinese Dharmapada versions

The four Chinese version are, in the chronological order of their translation
= Dh(C)) T4, pp.559a : (a) The Fa lyu ling, 'Dharmapada Siitra' ( $-b]~
575b, translated by Ju Jiang Yen et.a/. around 224 AD. (b) TheFa lyu Pi Yu ling
*Dharmapada-avadanasiitra ( $-b]WIljflj~
=DhA v(C)) T4 pp.575b - 609b;
translated by Fa Jyu and Fa Lih, during the period 290 - 306 AD. (c) The Chu Yau
ling( tI:lBl~
= Udv(CI)) T4pp.609b - 776a; translated by Sarpghabhiiti and Ju
Fo Nien in 383 AD. (or 374 AD.) (d) Fa Ii Yau Sung ling, 'A Compilation of
Important Dharma Verses' ($~~~~
= Udv(C2)) T4 pp.777a - 799c;
translated by an Indian monk Tien Shi-Tzai (Tien - deva, Shi-tzai - santika) between 990 - 1000 AD. The Fa lyu ling will be considered in all its details in the
following chapter.

2.2.1 The *Dharmapada-avadana-sfitra (= DhAv(C

The DhA v(C) contains the same 39108 chapters, and in the same order, as
the Dh(C). However, it includes only some 287 out of a total of around 758 (Le. less
than half) stanzas of Dh(C). 3 of its stanzas (one each in Ch.18, 22, 32, respectively)
are not in Dh(C). The wording in the stanzas is almost al ways identical with those in
Dh(C). Very rarely does one come across a slight difference, as inDhA v(C) 31.3a
(p.600c) which has "iiiM ('Protector of wealth') instead of~M (lit. 'wealthguard') of Dh(C) 31.5a corresponding to DhanapaJaka of Dh(P) 324a. This may
imply that the translators or compilers of DhA v(C) actually consulted some Indian
original - at least apparently so in the case of the stanzas. On the other hand, it could
also be that as they were themselves well-versed in theseDharmapada stanzas in
the Indian dialect, they simply decided to give in such instances what they thought
to be better renderings. From each chapter of Dh(C), several stanzas are selected
and then commented upon collectively.
The commentary invariably takes the form of a story (about 75 stories in all)
which covers the whole group of stanzas and serves as theraison-d'etre for the
stanzas so selected. In a few instances109 , some stanzas originally belonging to a
different chapter in Dh(C) are transported and fitted into the commentarial story of
another chapter. Thus, stanzas 10, 11, 12, originally belonging to chapter 23, of
Dh(C) are fitted into the story of chapter 22. There is no word-for word exegesis as
in the case of Udv(Cl) and DhA. The story, however, in some cases, does throw
light on the meaning of certain words used in the stanzas. Thus in tanza 9.1 (p.583a)
corresponding to Dh(P) 1, the commentarial story makes it clear that the wordl!

29

in piida 9f ~.
is to be undertood as having a verbal signification
represented by.~
, rolling over and kill' (Cf.infra 4.2.1 for details).
There are reasons to suspect that thisDhA v(C) might not be a straight translation from an Indian original. For one thing, the way it groups a few stanzas selected from each chapter of Dh(C); and then gives a story the content of which is
meant to cover the whole group, is quite artificial. For another, it would be most
extraordinary for its Indian original to have consisted of exactly the same 39 chapters in the same order, as those of Dh(C). As we shall show below, Dh(C) consists
of an original core of 26 chapters corresponding to Dh(P); with subsequently 8
added in front, 1 in the middle (before chapter 34) and 4 at the end, of this original
core. On the other hand, the fact that its commentaries contain stories which find
parallels in other versions - such as the one above - would suggest that it was probably not a pure invention on the part of the suppposed 'translators'. It is more likely
that the latter gathered stories found in one or more Indian commentarial tradition,
and translated them to cover a group of stanzas appropriately assorted from a particular chapter of Dh(C). In this process, some details could also have been added
by them in order to make sure that the assorted stanzas are properly covered. For
instance, in chapter 34, the group of stanzas originally ordered as (25) to (30) are
regrouped, with (28) and (29) placed before (25). A story then seems to have been
either invented or modified in such a way as to nicely cover the whole group and at
the same time justifying the regrouping. To this extent, therefore, it cannot be regarded as a translation, in the strict sense. The details added too could also have
been in the main from some Indian originals, as there is little in the stories which
may be considered distinctly Chinese as opposed to Indian.
Mizuno 1IO thinks it most likely that there was actually an Indian original
belonging to a certain tradition. The translators translated this, while at the same
time arbitrarily selected stanzas from Dh(C) to be fitted into the appropriate stories.
Fa Jyu 7*:tE
, one of the co-translators, is knownlll to have translated a siitra
(TI pp.277 - 309). As this is a different
named (Da) Lo Tan JingC* ).:ER~
translation of the same siitra constituting the last part of Dirghiigama of the
Dharmagupta, Mizuno conjectures that the original for DhA v(C) might also possibly belong to the Dharmagupta. The fact that the stories are generally quite different
from those of DhA, will exclude the possibility of this commentarial tradition being
Theraviida. It might even just be distantly possible that since the text commented
upon is Dh(C), the latter might also ipso facto belong to a tradition other than that of
DhA. But still another possibility is that the compilers ofDhA v(C) simply selected
the only complete version of Dharmapada at the time (i.e. Dh(C). The 700-giithii
version, if also extant at the time, was according to Jy Chien rather obscure and
probably incomplete to be c9mmented on.
There is an English translation by S. Beal, entitled: Texts from the Buddhist
Canon Commonly known as Dhammapada(London, 1878). Beal , however, has
given only a free rendering of the stanzas and a summarized - -also rather free translation of the prose.(For a review of this work, see supra, 1.1).
30

2.2.2 The Chu Yau Jing (= Udv(Cl

The question of the authorship of this work and its connection with the
diir${fintika school has already been discussed above. As additional informatiod l2 ,
we may add here that several leading Buddhist masters were mentioned in Udv(Cl),
giving us some indication as to the date of the Indian original: Asvaghosa, the famous Buddhist poet of the 1st century AD. was mentioned several times; his stanzas being quoted mainly in the 'Anitya-varga'. SaiJgharak$a, also of the 1st century
AD., was mentioned once (p.655c); his Yogaciirabhiimi( ~ff~
) was quoted
by name twice (p.655c, 66Oc). Dharmanandi( .~.~
), a respected
master in MVSII3 was also quoted once (p.655b-c), together with SaiJgharak$a .
Two masters of slightly later dates were also mentioned : Dharmasri (p.643a),
author of *abhidharmahrdaya , of the middle of the 2nd century AD, and the
Sautrantika founder Kumaralata (p.638a), of around the 2nd and 3rd centuries A.D.
These two latter references may raise some problems : Either we shall have to assign the date of Dharmatrflta, the alleged compiler of Udv(CJ) to at least the latter
part of the 3rd century AD., or we shall have to assume that the extant version has
been revised with additions by later hands.
The title 'Chu Yau' ( t:!BI ) means literally' the coming forth of sunlight'. That it translates Udiina is clear from the fact that in the work itself it occurs
as the sixth anga of the dviidasiinga: "Sixth, 'Chu Yau'. This refers to [the text]
beginning with anitya[-varga] and ending with [briihmaI}avarga] It gathers the essential treasures of the siitras, expounds and publicizes them in order to admonish
the future [beings];hence its name 'Chu Yau"'. It is possible thatUdiina ( ud +nan)
is interpreted as the "coming forth of sunlight" symbolizing the fact that the essence
of the Buddha's teachings so collected and preserved in the text will serve to instruct or admonish all those to come. If so, the translation of the term is not literal
but interpretive. Mizuno ll4, in a footnote, suggests that the translator here seem to
have derived the word from u +ndi: ' to shine forth' .
Though the preface mentions the number of chapters as 33, we have 34 in
the extant text. This apparent discrepancy arises from the fact that there has been
some subsequent rearrangement which splits up the apramiidavarga into 2 :
'apramiida varga' and pramadavarga. This is clear when the content of the text is
compared to that of Udv(C2). Apart from this, there are also such textual corruptions of the present Taisho version (based on the Korean edition), as with regard to
the sequence of the text and stanzas many of which are embedded in the prose.
Mizuno l15 has attempted a revision and restoration.

31

Udv(Cl) extensively borrows the stanzas ofDh(C), verbatim. These are usually retained as tetrasyllabic, while its own stanzas translating an Udv(Sk) are mostly
pentasyllabic. As to the Indian original, Willemenl16 has observed numerous points
of agreement between Udv(C1) and P.H. Ms. of Udv(Sk). According to him, Udv(C 1)
"almost always agrees with P.H. Ms. When it does not, this is often due to the fact
that Ch.Y (=Udv(Cl)) merely borrows the translation in F.Ch. (=Dh(C)), without
giving its own translation"l17.

In borrowing the stanzas of Dh(C), sometimes, the compiler appears not to

have looked at the Indian commentary carefully. Thus, in Dh(C) 30.4 (corresponding to Dh(P) 309), the fourth bad consequence for a heedless man is given as 'sensual indulgence', against 'hell' in the PalL Udv(Cl) (11 p.640b) borrows this stanza
verbatim. Yet, interestingly enough, the commentary while repeating this stanza
and also discussing sensual indulgence, gives at the end 'hell' as the fourth item and
also briefly comments on it.
Willemen l18 pointed out "the odd fact that in the last chapter,
'BrahmaIJavarga', of Ch.Y. there are several passages in which there are two differ-

ent stanzas for what is really the same Indian stanza: the first is a tetrasyllabic
stanza borrowed from F.Ch. translating Dhp., the second stanza translates the corresponding stanza of the Uv. (pentasyllabic)." But if we are not mistaken, there seems
to be some inaccuracy in his statement. Let us consider some of the examples quoted
by him.
(i) Two stanzas, (a) one on p.769c, (b) the other on p.773c, are said to correspond to Udv(Sk) XXXIII 53. It is true that (a), tetrasyllabic, is identical withDh(C)
35.13 (p.572c) corresponding to Dh(P) 395, and that (b) pentasyllabic translates
Udv(Sk) XXXIII 53. However, just by looking at the corresponding stanzas in
Dh(P) and Udv(Sk), it is clear that the former is different, particularly in b, from the
latter. Besides the two Chinese stanzas are found not side by side, but pages apart,
with many stanzas in between. It is therefore hardly the case of "two different stanzas for what is really the same Indian stanzas."
(ii) For Udv(Sk) XXXIII 60, we are to have 2 stanzas: (a) a tetrasyllabic
one(p.770a), verbatim from Dh(C)35.1; (b) Another, pentasyllabic, on p.774c, translating the Udv stanza
However, here too the two stanzas are not identical or even nearly identical.
Particularly, whereas (a) has 4 pada (b) has 6; of which the 3rd is quite different.
Moreover, we may also note that another tetrasyllabic stanza, of 4pada, identical
with (a) but for d, occurs in the sramaIJavarga (p.678a), a totally different chapter.

32

(iii) For Udv(Sk) XXXIII 72, we are to have (a) 1 tetrasyllabic stanza on
p.770d, borrowed from Dh(C) 35.2 (p.572b); (b) 1 pentasyllabic stanza translating
the Udvstanza. But while (a) has 4 piidas, (b) has 10, with quite different meanings.

(IV) For Udv(Sk) XXXII .35, Willemen gives the two correspondents as (a)
the one on p.771a, borrowed fromDh(C) 35.33 (p.573a), and (b) the one on p.772a,
translating the Udv(Sk) stanza. However, in this case, both are tetrasyllabic!
Thus, of the five examples given by Willemen (p.xXI), perhaps his statement is justified only with regard to the second one (not quoted by us here) corresponding to Udv(Sk) XXXIII 41 and Dh(P) 395. By way of summarizing the point
we are making here, let us consider another example (not quoted by Willemen) :
Dh(C) 28.22, tetrasyllabic, occurs verbatim except for a, on p.683a in Udv(Cl).
Another stanza, also tetrasyllabic, and verbatim identical with the latter except for
b, occurs on the same page (p.683c). Now, interestingly enough, inTbUdv(EXp.44)
we also find two such almost identical stanzas numbered side by side: 9 and 10. In
fact, when we examine Udv(Sk), we find XII 9ab =Dh(P) 275cd, cd =Dh(P) 276ab;
XII 9cd =Dh(P) 276cd. I.e., in the Sanskrit original itself, there are more than one
stanzas, parts of each of which correspond to parts of the Pali stanzas. This situation
of several stanzas being made up of various common 'tags' is in fact quite a common one in the different extant Dhannapada versions. We must, therefore, be cautious not to always assume that just because there are two similar or even near
identical Chinese stanzas in Udv(Cl), they are both meant to correspond to one and
the same Indian original, one of the two being simply borrowed fromDh(C) for
apparently no real reason. Willemen in fact effectively assumes this.
Udv(Cl), like DhA v(C) contains many commentarial stories. According to
Mizuno l19, there are altogether about 150 such stories, and within these stories, a
total of about 120 stanzas (outside the Udanavarga) have been quoted. Besides relating such episodes, the commentary often provides exegesis on words occurring
in the stanza. In this respect, it is very much comparable to the PaliDhA. For this
reason, it is a valuable tool for the comparative studies of the interpretation of the
Dhannapada stanzas; particularly where the Indian versions of a stanza is problematic and the DhA does not seem to provide a satisfactory explanation.

In the process of the evolution of a textual tradition, such as that of the

Dhannapada, it must not be assumed that the commentarial materials are always

and necessarily later compared to the texts they purport to comment upon. In all
likelihood, there have always been commentarial explanations from the earliest
stages, accompanying the texts - in this case the stanzas. The prefacer to Dh(C) too
clearly tells us that in the case of this text "there are stories of origin for the stanzas,
)',120. No
and exegesis for the words ( 1lI::f::f::2/S:i& ' ti.J::f::fRIDl

33

doubt, in the course of development, not only new interpretations accrued, but the
original ones too were subjected to modifications to varying degrees, so that what
we get in the extant versions comprise different chronological strata, with many
forms of corruptions. However, it is worth stressing that we must be prepared to
find authentic interpretations in any extant commentary, be it Theravada,
Sarvastivada, Pali, Sanskrit or Prakrit (in some cases preserved in Chinese and Tibetan translations). Accordingly, the Udv(C 1) and DhA v(C) commentaries too must
be looked at in this way, apart from the PaliDhA which has been regarded by many
as being always the more 'authentic' or 'authoritative' one. All of them must have
suffered corruptions in some cases, and all equally may contain the earliest authentic explanations in other cases.
Besides, the well observed fact of the fluctuation of material between the
commentarial tradition and the text121 in the evolution of the two, should make us
all the more mindful of their inter-relation which must be taken into account in our
attempt to trace the earliest or 'original' form of a stanza: The form or content of a
stanza may induce changes in the connected commentarial story, and vice versa.
This is the case even with regard to such solemn matters as the wording of the
pratimok$a rules on the one hand, and the nidana of pratimok$a-vibhariga on the
other 122.
In this connection, we shall quote an example here to illustrate the importance of including the commentarial material ofUdv(CI), and also information from
other parallel Chinese sources in order to arrive at some solution or at least to better
appreciate a particualr textual problem.
This example concerns Dh(P) 346ab:
etaTJ1 da/haTJ1 bandhanaTJ1 ahu dhirii
ohiirinaTJ1 sithilaTJ1 duppamuiicaTJ1
"This is a firm bond, say the wise,
Dragging on, slack, hard to get free."
This is obviously problematic, since it apparently makes no sense to speak
of a bondage that is at once 'firm' and 'slack'. The PaliDhA tries to resolve this
apparent contradiction by explaining sithil8TJ1 - The crux of the problem - as follows: "It does not cut the skin or flesh at the place where [one is] bound [by it]; does
not bring out blood. Without even making [one] realize the fact [that one is] bound,
it allows [one] to do [one's] work on roads, on land, and on waterways; and so forth.
Hence 'lax'" (Palihawadana's translation, PaJihawadanap.363). Such an explanation, however, seems rather contrived and hardly satisfies the crjtical modern scholars. To arrive at some viable solution, other parallel versions must be consulted.

34

Several modem scholars, Ltiders, Mehendale, Brough and Dhadphale, who have
discussed the problem, have considered the readings in Udv(Sk), TbUdvand Dh(Gr).
(1) Udv(Sk) II 6ab:
etaIp drdham bandhanam abur iiryal)
samantatalJ susthirarp dU$pramok$am
(2) Dh(Gr) 170ab:
eda dricjha-baiianam aha
dhira oharina sisila drupamok$u
(3) TbUdv:
Qdod PaQi chins ma gaIi yin dei hod kyan,
rab tu dgrol bar dkal) zes I)phags pa gsun

"They say, 'Although desire's bonds are loose, it's hard to be

completely free of them. ",123
Ltiders (BSU 583) proposed that the problematic word sithilam of Dh(P)
was derived through a process of corruption from some such original as sutthilam:
Sutthilam -> sathilarp-> sithilam. He believed susthiraIp in Udv(Sk) to be a true
reflection of the original word in the verse, but was at the same time troubled by
Udv(Tb) which clearly supports the Pali. To resolve the problem, Liiders suggested
that the Tibetan translators might have access to an older Indian original other than
the Sanskrit. Mehendale l24 , followed by Brough, rejected this theory. Mehendale,
citing Taitt. SaqIh 3.2.4.3 where heaven and earth are addressed as 'drcjhe sthaQ
sithire', asserts thatdr<;lha means 'strong' rather than 'fixed'. The two terms are thus
not as incompatible as they appear to be. Mehendale also suggested that when
kamabandhana is said to be both sithila and duppamufica , a contrast is intended.
Brough l25 considers as conclusive argument the fact that TbUdvsupports sithilam.
According to him, "the only explanation possible in the present verse is that the
revised and more Sanskrit version of the Uv was alone responsible for the intrusion
of susthirarp". As an alternative possibility, Brough (Joc. cit.) proposes "that the
original verse had sithila compounded with the following word: 'a fetter hard to
untie for those who are morally sick'." Dhadphale (Dhadphale , p229) considers
sithila as a case of Apheresis, and offers the following explanation:
"... sithila here represents a-sithila (with the loss of the initial vowel) .... The
meaning daJha is strengthened by a negative synonymous expression a-sithila. It
should be pointed out that drcjha and a-sithila as a pair of synonyms occur in Vedic
Literarure also. TaiUiriya Brahma~aIII.l.5 has drcjho'Sithilal) syam iti and drcjho ha
va a-sithi/o bhavati.
II

All this is very illuminating. To these discussion, we may now add below
35

more data for consideration, fromPDh, a relatively recent publication, and the Chinese sources:
(4) PDh 144ab:
etaJp dr<Jharp bandhanarp iihu dhirii
ohiirimarp sukhumarp dupramuncam
(5) Dh(C) 32.15ab :
.~~~~ , ~I!mJifHlttB

(p.571a)

"The wise say that craving is a prison, deep,

strong and difficult to escape".
(6) Udv(CI) 2.7ab :
~$$I!m~mE:t.lfiM

(p.628c)
"Of bonds, the strong one is hard to untie for those who drift
within126 and are slack".

(7) Udv(C2) 2.5cd :

~~~.~ ~l!mfi1~tB
"[They are] bound by sensual attachment;
[A bond] strong and difficult to escape".

(p.778a)

(8) SA (12 p.338b) :

~~)c.\.* ~M.~T
~~~13.1!m WEt.lfi~~

"(Those with a defiled mind long

for wealth, jewels, wives and sons).
Their bond is long and strong;
And though slack, is hard to free".
A survey of the above eight sources of information would give rise to the
impression of a complicated intertwining of the different textual traditions on the
one hand, and of the textual - commentarial materials on the other. In a way, this
creates more problems than it solves, in our search for the original or authentic
version of the verse in question. Nonetheless, it seems permissible at least to make
from them the following inferences:
(a) Sources (2), (3) and (8) agree with the Pali. (6) too supportssithila, though
as we shall see from its commentary, the word t.l ('slack', 'lax', 'loose') does not
seem to refer to the bond. On the other hand, Dh(C) though on the whole closely
related to Dh(P), here directly contravenes the Pali. The agreement of (8) with the
Pali is particularly noteworthy in that it seems to extend even to theDhA explana-

36 '

tion: This bond is a 'strong' one. But it is 'long', and therefore 'slack'. Yet 'though
slack', it is 'hard to take off. This situation is explained by DhA as a (long) fetter
that can allow one to move round and get various things done, inspite of one being
in chain. However, it does not necessarily imply that the ChineseSA here has incorporated the commentarial material of the Pali (the sA- version occurs where it corresponds to S i 77), and is therefore a later tradition. Rather it can be looked at as
another instance of the fluctuation of material between the stanza and the
commentarial tradition. Moreover, even if one should choose to consider this as
actually a case of a stanza incorporating a commentarial tradition, of its own or the
DhA or one common to both; this still need not imply its relative lateness, compared
to the Pali and other versions. The commentarial explanation could have been as old
as the stanza itself. In this case of course, the very fact of an 'incorporation' would
ipso facto exclude the possibility of its being the 'original' form.
As to (6), some problems pertaining to the interpretation of the verse in question, as well as of the Udv(Cl) commentary here, might still remain. Willemen127
gives us the commentarial story as follows: "Ch.Y 628c says, there was a king who
set his prisoners free. All hurried away, except one. This wise one stayed even
though he had been turned loose ( ~ sithila). He thought of the much stronger
fetters that awaited him outside of prison." It is a little puzzling how he got the story
in this form. As the commentarial story directly affects our understanding of the
significance of the term 'slack', we shall give below a literal translation of it:
"Hard to untie for those who drift on within' -'Drift', i.e. drifting on (or
flowing on) within the [three] dhiitus, [three] bhavas, [four]jiitis, and [five] gatis. I
shall now tell you an allegory. By means of an allegory, the wise comes to understand by himself. Formerly, there was a king who kindly granted a universal amnesty to all, to release all those in heavy imprisonment. Among these prisoners,
some were disgusted with being bound and could not stand imprisonment. They
had always cherished the thought of getting out of the prison quickly and did not
wish to stay on. Another category of beings, however, delighted in being in the
prison. Their minds lingered on, and they enjoyed hearing the sounds of suffering.
[This latter category] therefore stayed on unwilling to leave the prison. Hence, 'hard
to untie for those who drift within and are slack'. 'Slack', because though being
pardoned, they were reluctant to leave."
Thus, inspite of Willemen's account one can hardly find in this story, any
mention of one particualr 'wise one'; less still his "thought of the much stronger
fetters that awaited him outside." Rather the word 'slack' seems to refer not to the
bond, but the moral slackness of one category of prisoners. They cherish no thought
at all of getting out of the samsaric imprisonment. Brough's suggestion mentioned
above certainly seems to be supported here. On the other hand, the two commentarial

traditions - Udv(Cl) and DhA - in their essentials - have a point in common: Those
bound by craving take samsaric existence for granted; they go about their accustomed activities, unaware of the disadvantages of being in bondage, and hence fail
to get out of it. Such a bondage is subtle and indeed hard to get free from.
(b) The idea of it being subtle is explicitly expressed in (4), in the adjective
sukhuma (t1k$ma). The first adjective of (5), ~ ('deep') may also correspond to
the same idea, the character being in fact one of the translations for siik$ma.
(c) Sources (1), (5), (7) contravene sithilmp, and therefore lend support to
part of Ltiders' proposal. Brough seems wrong here in holding Udv(Sk) alone responsible "for the intrusion of suSthifmp".
Thus, we see from the above sources, an interesting intertwining of traditions. While we have been able to discern in them an underlying common notion of
such a bond being subtle and hence difficult to untie, in comparision to the ordinary
bonds; we are probably even less certain than Ltiders and Brough as to which constitutes the original form. Nonetheless, since the SA version agrees perfectly with
the Pali and its commentary, we may concede a greater probability to sithilarp.
being an earlier form. As the relative antiquity of the SAIS over the other three
iigamas/nikiiyas has already been demonstrated (seeCompiiation, pp.629ff), it may
be permissible to consider sithila to be at least as early as before the split of the
Sangha into the Vibhajyavada and Sarvastivada lineages.(SA belongs to the
Sarvasthivada)

38

2.2.3 The Fa Ii Yau Sung ling (= Udv (e2)

Of the four Chinese versions of Dharmapada, this was the latest to be translated. In the Taisho edition (T4 p. 777a) an explanatory note beneath the title of the
work states: "Compiled by BhandantaDhannatrata. Translated, by imperial decree,
by the great Tripitaka Master Tien Shi Tzai, the sramal).a-minister bestowed with
the Purple Robe, coming from the Tamasavana-vihara in Jalandhara, Central In "
dlao

Regarding the title, Willeman128 , arguing against F. Bernhard129 , strives

hard to prove that 'Fa Ji Yau Sung' (the Chinese title) translates 'Udanavarga': "By
way of conclusion we would like to say that, when we consider the facts that the
title of F.S. translates the title Udanavarga, and that other Chinese (and Sanskrit)
texts do not at all exclude the title Udanavarga for Dharmatrata' s collection of stanzas, it seems to us that the content of the sixth aiJga udana can accurately be called
'Collection (sciI. by Dharmatrata) ofUdanas' or udanavarga, that is theDhannapada
of the Sarv~stivadins of Kasnlira." However, his argument does not seem very
strong, particualrly in his rather forcible attempt at equating~ with vargita. The
only somewhat positive indication in his favour would be the statement, partly restored by Pradhan, in AKB (p.3) "Bhadanta dharmatratodanavargjyakaraIJava~
though even here what occurs is not exactly the specific form of the title of
'udanavarga'. Shyuan Tzang's translation inAKB(C) (p.lb) here reads: "Just like
the udana stanzas - the anitya-varga etc - compiled by Bhandanta Dharmatratci':
The subject of the whole sentence, therefore, would seem to be the 'udana stanzas'
- not in the form of 'udanavarga'.
It is more reasonable to understand the Chinese title as a free-rendering of
Udana, which of course is not to deny the co-existence of the title 'udanavarga' in
Sanskri t. As we have discussed above, at least by the time of the MPPS (latter 3rd
century A.D.), 'udana' had become a general appellation of a poetic compilation
with 'dharmic significance'. In the introductory stanza130 of this work itself, we
find, corresponding to udanamjinabha$itam of Udv(Sk), ~PfT1lrl'.t~
'The Fa Sung (Dharma-stanzas) spoken by the Buddha'. 'Fa Sung', two ofthe terms
in the Chinese title, is therefore clearly a free-rendering of udana. As to 'Ji' it
needs not signify any more than being part of the free - rendering for udana, understood as a compilation ('JP) of Dharma-stanzas'. If 'varga' is meant to be translated, there is no reason why JET ('pin', 'chapter') was not used, since this Chinese
word Occurs in the title of each chapter as well as in the stanzas (e.g. the last stanza).

This compilation comprises about 920 stanzas131 , divided into 33 chapters.

Except for the first 3 stanzas of the Tathagatavarga (p. 787b) which are septisyllabic,
all the other stanzas are pentasyllabic. A comparison of these stanzas with those in
Udv(CI) and Dh(C) shows very clearly that the translator of Udv(C2) had con-

39

suIted these two earlier translations. Very often, Udv(C2) simply borrows the stanzas of Udv(Cl), which as we have seen, in turn borrows much from Dh(C). Sometimes, it also borrows from Dh(C) directly. The stanzas so borrowed, iftetrasyllabic,
are all made pentasyllabic. However, it is definite that Udv(C2) had its own Indian
manuscript, which according to Willemen132 seems to be similar to the manuscript
of TbUdv, and likewise belonging to the Miilasarviistiviida
In making a tetrasyllabic stanza of Dh(C) pentasyllabic, it produces a paraphrase of the former. To this extent, it may also be considered a sort of commentary
on those borrowed stanzas. Very often, however, the paraphrasing does not give us
any extra information at all regarding the proper meaning of the tetrasyllabic verse.
At times, it is unjustified and even misleading. The following exampl~33 will suffice to illustrate this:
Corresponding to Dh(P)390, Dh(C) 35.16 has:
;fi~~~ , ;[d!~pJT~

B~aIDE

' ~~~=iS

("If one is calmed with regard to the pleasant,

One's mind would be attached to naught.
- Having [thus] renounced and rectified,
One extinguishes all sufferings").

This Chinese stanza is taken over by Udv(CI) 35.4 (except that in a ~

is replaced here by a homonym Wand in d ~
is replaced by ~ ). Udv(C2)
35.4 (p.798a) then borrows this and makes it pentasyllabic :
;fi~~~tiX ' JL\AApJT~~ ,
B~a~IDE'~~~~=iSo

In this stanza, apart from adding one character to each pada, the translator
in a and ~
becomes ~
has changed two characters: ~ becomes ~
in d(aJready so replaced in 35.4d) Whereas the second change produces hardly any
difference in meaning, the first is significant: It makes the first two piidas as a
also contains
whole unintelligible. For, while it is true that in ancient Chinese~
,'to be calmed", "to
the meaning of ~ ,'to rely on', its meaning here is ~ ,~,
be appeased". The unintelligibility of Udv(C2) 35.4ab should be obvious - unless
one is prepared to read a lot of philosophizing into it - from Willemen's trans lation 134 : "When, having relied on craving, his mind does not covet anything
(anymore)"!
Mizuno 135 has also pointed out that in paraphrasing a borrowed stanza, the
translator of Udv(C2) sometimes seems not to have cared to consult the Sanskrit
original 136 of Udv(CI) : Thus, corresponding to Udv(Sk) XXXII 9a siinyiigiirarp
pravi!jtasya; and Dh(P) 3731, suiiiiiigiiram pavitthassa, both Dh(C) 34.13a (p.572a)
40

and Udv(Cl) 33.9a (p.765c)v have &'~A.~

, 'One should learn to enter
(' samadhl, 'samapattt) at the
into the empty'. Udv(C2) adds the character ~
end, thus changing the meaning to : 'One should learn to enter into the siinyatiisamapatti'. This is unjustified by the Sanskrit (and for that matter neither by the
Pali).
We may also add another similar example here: Corresponding toDh(p)
398e ukkhittapa!igharp137 buddharp, and Udv(Sk) XXXIII 58e utk!jiptaparikharp
buddharp, both XXXX Dh(C) 35.16e (p.572c) and Udv(C 1) 34.58e (p.174bf) have
ElJltl!I
, 'who is self-awakened and out of the moat'. Udv(C2) 33.57e
(p.799b) adds the character'i5 ('suffering') before !I
, thus interpreting the
moat as that of suffering. However, this stanza was borrowed from Dh(C) via
Udv(Cl) which explains the moat as mana (p.174c). The translator of Udv(C2)
obviously has not cared to read the text of Udv(C1) here.
Apart from such carelessness in paraphrasing, the translator also appears to
have rendered the chapter-titles inaccurately. MizunJ38 has already discussed this.
(,The pure') for 'PrakIrI)aka' (chapter 16). On this
Particularly bizarre is m~
account, Mizuno in fact has expressed doubt with regard to the translator's competence. All this taken together into consideration then, we may say that, compared to
the other three Chinese versions, Udv(C2) is relatively less valuable as a reference
book in which to look for possible authentic or earliest forms of theDharmapada
stanzas.

41

2.3 The Question of the earliest extant Dharmapada

By way of concluding this chapter, we may have a brief look here into the
question of the earliest extant Dharmapada.
In spite of the possibility, as we have suggested above, that if the Sarvastivada
tradition of Dharmatrata' s authorship be accepted, the Udana or Udanavarga could
have been the earliest codified version; the present version of it definitely shows
signs of being the latest. To begin with, occasional grammatical irregularities not
withstanding, it is a fully Sanskritized version. Moreover, it has the largest number
of chapters and the largest number of stanzas. This is of course not to suggest that
numerical consideration alone is decisive. But there are definite indications that the
text could have accrued a large number of additional stanzas in the course of time,
in comparison to the other versions. This is especially clear when we compare the
number of stanzas in the last 7 chapters of the different extant versions ofUdv :

Udv(Sk)

57(+10)
29.'Yuga'
30. 'Sukba' 52
31. 'Citta'
60(+3)
32. 'Bhik~u' 82
33. 'BrahmaIJa' 83(+6)

TbUdv
(Sparham's tr.)
56 (RockhiII:59)
50 (Rockhill:53)
64
78 (Rockhill:77)
94 (Rockhill:91)

Udv(Cl) Udv(C2)

44
46
47
44
72

49
46
46
63
69

In addition, we should also take note of the fact that there exists a large
number of incomplete recensions of the Udv in several Central Asian dialects. In
some of these, their commentaries are also said to exist. If we take these into consideration as well, the fluctuation of the number of stanzas is most likely to become
even more obvious. Finally, results of comparative studies on the individual stanzas, too, reveal that there have been considerable modifications in the case of the
Udv stanzas.
Nevertheless, one must not exclude the possibility that there existed in some
western Prakrit the earliest codified Dharmapada version (probably known at first
as a 'Udana'). We are of course here speaking of this as only one possibility. In
considering the 'early and late' Dharmapada versions,we shall do well to remember
the following three fold criterion proposed by Venerable Yin Shun1 39 for stratifying the Buddhist Canon:
(1) 'Old and new' with regard to material and structure - There may be old
organizational schemes with some new material included; there may also be rela-

42

tively well conserved content greatly re-organized.

(2) 'Old and new" with regard to the essential and the peripheral - e.g. the
'nidanakathii' in relation to the Jataka.
(3) 'Old and new' of form and content (in the narrow sense) - Form and
content are not necessarily consistent with each other. E.g. an old house newly painted
cannot be thereby considered new. Likewise, a badly neglected house is not necessarily as old as it may look. The same is true with regard to the content of a text and
the language (the form) which expresses it. As long as its organization and content
remain unchanged, a text cannot be considered new, even if it is translated or transformed through a newer linguistic medium.
Thus, the question of the 'early' and' late' Dharmapada versions is certainly
not a simple one. Many scholars, however, would still opt for the Pali Dharmapada
as being the earliest, or even original version. They are of course not without their
opponents; J Brough's articulate objections being almost emotionally charged, as is
evident in his comments throughout in Dh(Gr). In no ambiguous terms, he states,
" .... these 3 texts (scil: Dh(P), Dh(Gr), Udv(Sk)) show, simply on inspection, that no
single one of them has a claim superior to the others to represent this section of a
'primitive' Buddhist Canon. "It has long been understood that the surviving early
Buddhist literature is to a large extent secondary, and often composite. The
Dharmapadas demonstrate this with great clarity. In spite of this, some scholars,
including those coming form outside the Theravada tradition, continue to hold such
a view. The distinguished Japanese scholar, K. Mizuno, for instance, is quite convinced of the anteriority of Dh(P). In a study of the different versions of the
Dharmapada, he states "I have presumed that they came into existence successively
from the Dharmapada with the smallest number of verses to theDharmapada with
the largest number, and that they were arranged and materialized in order P, S, G
and U (scil: Dh(P), PDh, Dh(Gr) and Udv(Skj'140. Summarizing the result of his
comparison of the stanzas in the 4 Dharmapadas, he came to the following conclusion: "Stanzas very similar to those of the other three or two Dharmapadas number
116 in P, 112 in S, 75 in G and 37 in U. This implies that P has a closer affinity of the
other three Dharmapada which are, in turn, further removed from each other. Therefore, from this standpoint, P can be regarded as the earliest, original collection, with
S, G and U as successively later compositions.,,141
Now, there seems to us to be a fundamental fallacy here in his methodology
and conclusions. For his approach to be viable, there must first of all be sufficient
number of versions proved to be unambiguously affiliated to several major schools
In this case, of the 4 versions, we can really be sure of the affiliation only with
regard to two versions: P (Theravada) and U (Sarvastiviida). Secondly we need to
determine the specific regions in which each particular version had been used and

43

transmitted, so as to be clear about the factor of mutual influence or borrowing

owing to the fact of the versions having been in a common region of circulation
(This includes regions other than the school's usual stronghold). Thirdly, G contains only 350 (out of an estimated total of around 540) stanzas of which many are
partially preserved, and as such is hardly fit as a complete unit for such a comparison. Besides, allowing for certain amount of ambiguity in what constitute the "very
similar" and the "slightly different", the two scores byPand S, 116 and 112 respectively, are almost on a par. Moreover, in this comparative scheme,P scores (116)
much more than G and U mainly because of S. If S is omitted, for instance, the
figures will become: P-71, G- 69 and U-30; i.e. G will be almost on par with P, in
spite of there being more than 200 stanzas not preserved in the text.
All this shows how futile it is at the present state of our knowledge and data,
to attempt at proving a particular text to be 'the original' or even 'the earliest' of the
extant versions. Apart from Brough's vigorous complaints, Roth has already stated
from linguistic consideration that the PDh "is based on a Prakrit-Pali version which
is older than the existing Pali Dhammapad;j'142. Shukla has similarly asserted the
anteriority of PDh over the Pali, adding also that the latter is much more streamlined in its structure compared to the former.
Perhaps a more meaningful and profitable exercise is to determine, where
possible, the earliest - not necessarily the 'original' - versions of the individual
stanzas, as has already been done to some extent by some scholars. In this regard,
Brough's work and comments are too well known to need much mention herJ43.
Thus, with regard to Dh(P) 389, he asserts that the errors were "already fossilized in
this form when the Pali commentary was composed, and there is therefore no direct
evidence that the Pali text was ever any better.. ...... corruption on the grand scale of
the present verse ..... is hardly likely to be accidental."l44 However, it should be
pointed out that at times, he seems almost to be biased against the Pali versiori 45 .
K. Mizuno is in this regard almost the other extreme. In any such comparative study,
he very often begins more or less with the assumption of the anteriority of the
Dh(P). In this connection, a recent work entitled The Dhammapada, by J.R. Carter
and M. Palihawadana, also deserves to be mentioned. It has the distinction of being
probably to date the only translation from the Pali which has carefully and critically
consulted other extant Indian versions. Its critical textual notes, for which Professor
Palihawadana is responsible, are usually very helpful.
In the case of Professor Mizuno, though in the few sentences of his quoted
above he could sound rather presumptuous, this is likely due to the fact that his
paper was a translation from Japanese. To be fair, it must be stated that in his other
works in Japanese, he is usually very cautious. His statefIlent concerning the
anteriority of Dh(P), therefore, must be understood as a conviction born of a long

44

process of careful investigation. Even in the same paper quoted above, Mizuno has
in fact substantiated his statement by a detailed examination of the different versions of Dh(P) 1 and Dh(P) 183. In this examination, much perceptiveness and
insight are discernible. His corresponding paper in Japanese entitledilti~-ti]~
(J) ~I ~i1
Cg.(..
(1982) is even more detailed and informative. Particularly useful is the practically exhaustive references he gives from the Chinese
sources on the two stanzas concerned.

n:

However, on Dh(P) 1 we would like here to offer a few additional remarks

on its parallel versions. In Mizuno's investigation, he has considered the second
pada - manomaya vs. manojava - to be the centre of the problem, and he argues for
manomaya to be the oldest form (without, however, asserting it to be the original),
and speaks (undogmatically) of "the possibility of mano-maya being transformed
into mano-java' (op. cit p.26).
With regard to Ifhe is very brief. While noting the variant vahane pathi in
Dh(Gr), he considers the Pali form vahato padmp to be the correct form. He also
notes that in 2 Chinese versions, an earlier translation of the Abhidharma
Mahavibha$a-sastra, (T28, P.281b) and Miilasarvastivada-vinaya-bhai$ajya-vastu
([as] 'the wheel on the path rolls
(T24, p.35b), the lastpadareads $i\i!m~~
([As] the wheel cuts off the head) respecover and kills') and ~1T;\'tllJi
tively). As TbUdvtoo agrees with these, Mizuno considers that the Sanskrit version here represents a later interpretation. However, he seems to have failed to take
note of the fact that, in the 12 Chinese versions quoted, only 1 (I'17, p.664a) agrees
'Like the wheel follows the track'; padam is
with the Pali: ~tl~~NQ)i
'Like the wheel turns
taken to mean 'track' and 1 is close to it $i\i!!Z4$$
because ofthe oxen'. All the rest including Dh(C) - which he believes to be a translation from Dh(P) - suggest a verb here, meaning 'to roll over' (~ ), or 'to roll
), or 'to cut (or 'break' IT ). It is therefore possible that,
over and kill' (~~
the original Indian word here could either have been something of the form vahati,
contracted from vadhati146, in lieu of the Pali vahato, The Chinese commentaries of
DhA v(C) and Udv(Cl) both clearly speak of an evil-minded man being run over
and killed by a caravan of carts on the track of the road 47 Moreover, the locative
particle ~ or T in several of these versions, including Dh(C) would seem to
be in agreement here with Dh(Gr) which has pathi, in the locative. These two points
are therefore blatantly in disagreement withDh(P) If, and we are thus not quite in
a position to decide on the earliest form of this pada, and hence also this stanza.

45

3. The Fa Jyu Jing

The Fa Jyu Jing(=Dh(C)) was the earliest of the four Chinese versions of
Dharmapada. We are fortunate enough to have a preface preserved, from which we
may derive much information concerning the text and its translation. The preface,
though anonymous, was from the internal evidence of its content, written by Jy
Chien, the reviser and editor of Dh(C). In view of its importance, we shall at the
outset give a full translation of the preface below.

3.1 Preface to Dh(C)

"The Dharmapada gathas [comprise] the essential ofthesiltras. 'Tan ( . )',
means 'Fa', $; ; 'bo' ffl$, 'saying'. There are several recensions of Dharmapada
siltras - one with 900 gathas, one with 700 gathas and one with 500 gathas. Gathas
are [metrically] arranged words, like stanzas. They were not composed all at once,
but on various occasions when the Buddha saw certain things [which inspired Him]
to compose them. Each of them has an introductory episode, to be found among the
siltras. The Buddha, the Omniscient, was by nature compassionate. Out of His pity
for the worldlings, He arose in the world to expound the Way, in order to enlighten
humans. In all, there are 12 classes of discourses (dvadasanga) which subsume the
essence [of His teachings]. There are also the fouragamas, transmitted by Ananda,
after the Buddha's demise. [These siltras], whether long or short, all [begin with]
"Thus have I heard", narrate the locations where the Buddha expounded them, and
[then] give the full expositions.
"Later on, the sram~as of the five schools each collected thegathas of 4
lines and 6 lines from the siltras, and arranged them into chapters in accordance
with their contents. They then carefully considered as to which of 12 classes of
discourses [this text so compiled] should be included. But finding that it fitted into
none ofthese [twelve] appellations, they named it Fa Jyu' (Dharmapada). The siltras
constitute 'Fa' (Dharma). The term Fa Jyu' (Dharrnapada) means the words of Fa.
"In recent times Ke Shy a!~
) has transmitted the 700gatha [version].
The meanings of the gathas being very profound, the translator has in his rendering
made them rather obscure. However, it was difficult to meet with the Buddha, and
to hear of His words. Moreover, all Buddhas appeared in India, the language of
which was different from Chinese. Its script is said to be the deva script and its
language, the deva language. The names assigned to things being different, it is
indeed not easy to transmit [the Indian texts] truthfully. Formerly it was only Nan
Tiau, Marquis An Shy Gau, Captain [An Shyuan] and [Yen] Fo Tiau who, in trans-

46

lating the Indian texts into Chinese, had been able to ascertain their substance. Their
work was hard to succeed. Subsequent translations, though not [as] rigorous, are
nonetheless to be valued for their faithfulness; and generally speaking they have got
the gross essentials.
"[Concerning the history of this translation], at first Wei-Tsi-Nan
(Vighna? Vijenanda? Vijitananda?), coming from India, arrived at
Wu Chang in the 3rd year of Huang Wu (224 A.D.). From him, I (seil Jy Chien)
received the 500 giHhii. text, and requested his companion Ju Jiang Yen~~~
to translate it. However, Jiang Yen, though versed in the Indian language, had not
mastered Chinese. His translations sometimes accorded with the Indian words, sometimes gave the sense only, being rather straight forward and unadorned. At first I
disliked it for its lack of elegance. But Wei Tsi Nan said to me, "For the Buddha's
words, one should go for their meanings, without any need of adornments; one
takes the Dharma not on account of it being adorned. Those who translate the siitras
should make sure that their translation is easily intelligible, while not losing its
[true] meanings. This will then be a good [translation]". All those present said:
"Lao-tzy has said, 'Elegant words are not trustworthy; trustworthy words are not
elegant'. Confucius too has said: 'Scriptures cannot thoroughly express speech; speech
cannot thoroughly express thoughts'. It is clear that the thoughts of the saints are
profound to the extreme. The present translation from the Indian should indeed be a
faithful expression of the siHra."

#.t:t.lB

"Accordingly, I did my utmost to accept [the translation] from the translator's mouth, following what is originally intended, without at all polishing it. What
was not explained by the translator was left untransmitted. As such, there were
omissions, and many [gathas] were not translated. However, if the words used were
simple, the purport was profound; if the wording was brief, the meaning was vast.
The subjects [dealt with] cover the whole range of the siitras. Each stanza has its
introductory episode, and each line has its exegesis148 .
"In India, those beginners who do not study [first] the Dharmapadaare said
to have skipped the proper order. This [text] is a great inspiration for the beginners,
[as much as] a recondite treasure for those who want to get deep into [the Dharma].
It serves to enlighten, clear up doubts and induce men to be independent. With only
little effort, what one learns from it embraces a vast amount. Truly, [thisDharmapada],
may be said to be a wonderful and important [text].
"Earlier on, when this [text] was translated, there were some omissions. As
Jiang Yen arrived, I further consulted him, as a result of which I received these
gathas, and got another thirteen chapters. I put these together with the earlier [26
chapters] and collated with them, making some additions. I [re-]numbered the chap-

47

ters, and formed a single text with 39 chapters and about 752 stanzas. It is hoped
that others will supplement what is lacking, so that all of us may increase our learning."

48

3.2 Historical information derived from the preface

From the preface above, the following important information can be inferred:
(1) Dh(C) was first translated in or just after 224 A.D. The first translation,
literal and unpolished, was made by the Indian Ju Jiang Yen (also known as Ju Lti
Yen~1!*
, and Ju Tsy Yen ~-f*
). The Taisho edition however
Vighana? Vijenanda? Vijitananda?) as the translator,
mentions 1.ttitft (
which is certainly wrong. S. Bea1149, followed by Levil 50 and others have perpetuated the error. Levi, apparently unaware of the prefacer being Jy Chien, was also
mistaken in stating that "Au temp meme ou Wei-kf-nan et Tsiang-yen (ou Liu-yen)
achevaient leur version des Dharmapadas, un autre interprete venu du pays des Yuetchi, tche Kien (Scil =Jy Chien) (Nj., App. II, 18) travaillait a une traduction du
meme text&'. This has misled Broughl51

(2) The first translation of Dh(C) consisted of 39 -13 = 26 chapters. It was

made from an original from India consisting of about 500giithiis. In this first translation, however, many giithiis had been omitted. The prefacer, Jy Chien (his name is
not mentioned in the preface), agreed not to polish it.
(3) Subsequently, the prefacer made further consultation with Ju Jiang Yen,
and obtained 13 additional chapters ofgiithiis. These were combined with the earlier
26 chapters to give a single text of 39 chapters which were then renumbered.
(4) Already in 224 A.D., different versions ofDhannapadas were known in
China, with 500 giithiis, 700 giithiis and 900 giithiis, respectively. Before the translation of Dh(C), there was already in circulation in China, the 700 giithii version.
Unfortunately no other information is available either on this Ke Shy mentioned by
Jy Chien as the transmitter of the 700 giithii text, or on the text itself. Judging from
the transliteration given, Venerable Yin Shunt 52 suggests that this text might be a
KiiSyapiya version. Moreover, we may note that the character Shy in ancientChina
)
was often used in the names of foreign tribes (e.g. f:I ~
(5) We are also told the origin oftheDharmapada (see also supra chapter 1):
After the Buddha's demise, the sramanas of the five schools each collected the
giithiisfrom the siitra-pi{aka and compiled their own Dharmapadas. The Dharmapada
was so-named after careful consideration of the fact that the text so compiled fitted
into none of the divisions of the dviidasiinga.

49

3.3 Comparison of the content of the chapters of Dh (C)

andDh(P)
Dh(P)

Dh(C)

9.

!!J!

(22)

1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22

10. :/ilIj~
1
2
3
4
5
6
7
8

1 Yamaka (20)
Dh(P) 1
Dh(P)

Dh(P) 5
Dh(P) 6
Dh(P) 7
Dh(P) 8
Dh(P) 9
Dh(P) 10
Dh(P) 11
Dh(P) 12
Dh(P) 13
Dh(P) 14

Dh(P) 15
Dh(P) 16
Dh(P) 17
Dh(P) 18
Dh(P) 19
Dh(P) 20

(20)

2 Appamiida (12)

Dh(P) 21
Dh(P) 22
Dh(P) 23
Dh(P) 24
Dh(P) 25
Dh(P) 26
Dh(P) 27
Dh(P) 28

50

cfDh(P) 29

9
10
11
12
13
14
15
16
17
18
19
20

11. Jc.<~

ciDh(P) 31
ciDh(P) 32
Dh(P) 172
ciDh(P) 173
Dh(P) 382
Dh(P) 173
ciDh(P) 87

(12)

Dh(P) 33
Dh(P) 35
Dh(P) 36
Dh(P) 37
Dh(P) 38
ciDh(P) 39

2
3
4
5
6
7
8
9
10
11
12
12.~W

1
2
3
4
5
6
7
8
9
10
11

3 Citta (11)

Dh(P) 41
cfDh(P) 42
Dh(P) 43
ciDh(P) 40

(17)

4 Puppha (16)
Dh(P) 44
Dh(P) 45
Dh(P) 46
ciDh(P) 47
ciDh(P) 48
Dh(P) 49
Dh(P) 50
Dh(P) 51
Dh(P) 52
ciDh(P) 53

51

cfDh(P) 54
Dh(P) 55
Dh(P) 56
Dh(P) 57
Dh(P) 58
Dh(P) 59

12
13
14
15
16
17

13. ~1II&b

(21)

Dh(P) 60
cfDh(P) 61
cfDh(P) 66
Dh(P) 62
Dh(P) 286
Dh(P) 63
cfDh(P) 64
Dh(P) 65
Dh(P) 66
Dh(P) 67
Dh(P) 68
Dh(P) 69

2
3
4
5
6
7
8
9
10

11
12
13
14
15
16
17
18
19
20
21

14.

BJlm-iPr:I

1
2
3
4
5
6
7
8

5 BaJa (16)

Dh(P) 136
Dh(P) 70
cfDh(P) 72
cfDh(P) 73
cfDh(P) 74
Dh(P) 75

(17)

6 P~Qita (14)

Dh(P) 78
Dh(P) 79
Dh(P) 80
Dh(P) 81

52

Dh(P) 82
Dh(P) 83
Dh(P) 84

9
10
11
12
13
14
15
16
17

15. I!~

Dh(P) 85
Dh(P) 86
Dh(P) 87
Dh(P) 88
Dh(P) 89

(10)

Dh(P) 90
Dh(P) 91
Dh(P) 92
Dh(P) 93
Dh(P) 94
Dh(P) 95
Dh(P) 96
Dh(P) 97
Dh(P) 98
Dh(P) 99

2
3
4
5
6
7
8
9
10

16.~~

1
2
3
4
5
6
7
8
9
10
11
12
13

7 Arahanta (10)

(16)

8 Sahassa (16)
Dh(P) 100
Dh(P) 101
Dh(P) 102
Dh(P) 103
ciDh(P) 104
Dh(P) 105
Dh(P) 106
Dh(P) 107
Dh(P) 108
Dh(P) 109
Dh(P) 110
Dh(P) 111
Dh(P) 112

53

Dh(P) 113
Dh(P) 114
Dh(P) 115

14
15
16

17. ~fT&

(22)

1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22

18.7Jtt&
1
2
3
4
5
6
7
8
9

9 Papa (13)
cf.Dh(P) 116
cf.Dh(P) 136
cf.Dh(P) 117
Dh(P) 118
Dh(P) 119
Dh(P) 120

Dh(P) 121
Dh(P) 122

Dh(P) 71
Dh(P) 67

Dh(P) 125

Dh(P) 126
Dh(P) 127

(14)

10 Dafuja (17)
Dh(P) 129
Dh(P) 132
Dh(P) 133
cf.Dh(P) 134
Dh(P) 137
Dh(P) 138
Dh(P) 139
Dh(P) 140
Dh(P) 141

54

10
Dh(P) 143
Dh(P) 144
Dh(P) 142

11

12
13
14

19. ~~

(14)

Dh(P) 146
Dh(P) 147
cf.Dh(P) 148
cfDh(P) 149
Dh(P) 150
Dh(P) 151
Dh(P) 152
Dh(P) 153
cf.Dh(P) 154
Dh(P) 155
Dh(P) 156

1
2
3
4
5
6
7
8
9
10
11
12
13
14

20. ~!et

11 Jara (11)

(13)

12 Atta (10)
cf.Dh(P) 157
Dh(P) 158
Dh(P) 159

2
3
4
5
6
7
8
9
10

Dh(P) 161
Dh(P) 162
Dh(P) 163
Dh(P) 164
Dh(P) 165
cf.Dh(P) 166

11

12
13
21. i!t%

(14)

13 Loka (12)

55

2
3
4
5
6
7
8
9
10

Dh(P) 169
Dh(P) 170

Dh(P) 175

11
Dh(P) 176
cf.Dh(P) 178

12
13
14

22. ~~&b
1
2
3
4
5
6
7
8
9
10

11
12
13
14
15
16
17
18
19
20
21

(21)

14 Buddha (18)
Dh(P) 179
Dh(P) 180
cf.Dh(P) 181
Dh(P) 182

Dh(P) 184
Dh(P) 185
Dh(P) 183

Dh(P)
Dh(P)
Dh(P)
Dh(P)
Dh(P)

188
189
190
191

192

Dh(P) 193
Dh(P) 194

56

23.

**Il"1

(14)

Dh(P) 197
Dh(P) 198
Dh(P) 199
Dh(P) 200

1
2
3
4
5
6
7
8
9
10
11
12
13
14

24. ~J'b

Dh(P) 201
Dh(P) 202

Dh(P) 206
cfDh(P) 207ef-208ab

(12)

1
2
3
4
5
6

16 Piya (12)

Dh(P) 209
Dh(P) 210
Dh(P) 211
Dh(P) 212
Dh(P) 214
Dh(P) 216
Dh(P) 217
Dh(P) 218
Dh(P) 219
Dh(P) 220
cf.Dh(P) 77

2
3
4
5
6
7
8
9
10
11
12

25.1t~J'b

15 Sukha (12)

(26)

17 Kodha (14)

Dh(P) 222
Dh(P) 223
Dh(P) 224
Dh(P) 225

57

Dh(P) 226
Dh(P) 227
Dh(P) 228
Dh(P) 229
Dh(P) 230
Dh(P) 231
Dh(P) 232
Dh(P) 233
Dh(P) 234
Dh(P) 221

7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26

26. I!lJ;l
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19

(19)

18 Mala (21)
Dh(P) 237
Dh(P) 238
Dh(P) 239
Dh(P) 240
Dh(P) 241
Dh(P) 242
Dh(P) 243
Dh(P) 244
Dh(P) 245
Dh(P) 246
Dh(P) 247
Dh(P) 248
cfDh(P) 249
Dh(P) 250

Dh(P) 251
Dh(P) 254
Dh(P) 255

58

27. ~t'if&b

(17)

Dh(P) 256
Dh(P) 257
Dh(P) 258
Dh(P) 259
Dh(P) 260
Dh(P) 261
Dh(P) 262
Dh(P) 263
Dh(P) 264
Dh(P) 265
Dh(P) 266
Dh(P) 267
cfDh(P) 268
ct:Dh(P) 269
Dh(P) 270
Dh(P) 271
Dh(P) 272

1
2
3
4
5
6
7
8
9
10

11
12
13
14
15
16
17

28. ~IHT&b

2
3
4
5
6
7
8
9
10
11

12
13
14
15
16
17

19 Dhammattha (17)

(28)

20 Magga (17)
Dh(P) 273
Dh(P) 274
Dh(P) 276
ct:Dh(P) 277
cfDh(P) 280
Dh(P) 281
ct:Dh(P) 283
Dh(P) 284
cfDh(P) 285

Dh(P) 287
cfDh(P) 288
ct:Dh(P) 289

59

18
19
20
21
22
23
24
25
26
27
28

Dh(P) 277
Dh(P) 278
Dh(P) 279
cf.Dh(P) 275

29 .

(14)

ct:Dh(P) 290
Dh(P) 291
Dh(P) 292
cf.Dh(P) 293

2
3
4
5
6
7
8
9

Dh(P) 304
Dh(P) 296
cf.Dh(P) 299;
Dh(P) 301

10
11
12
13
14

cf.Dh(P) 302
Dh(P) 303
Dh(P) 305

(16)

1
2
3
4
5
6
7

21.PakiIJIJaka (16)

22 Niraya (14)
Dh(P) 306
Dh(P) 307
cf.Dh(P) 308
Dh(P) 309
Dh(P) 310
Dh(P) 311 .
Dh(P) 312

60

Dh(P) 313
Dh(P) 314

8
9
10
11
12
13
14
15
16

Dh(P) 315
Dh(P) 316
Dh(P) 317
Dh(P) 318
Dh(P) 319

31. ~Il@j&b

(18)

Dh(P) 320
Dh(P) 321
Dh(P) 322
Dh(P) 323
Dh(P) 324
Dh(P) 325
Dh(P) 326
Dh(P) 327
Dh(P) 328
Dh(P) 329
Dh(P) 330
Dh(P) 331
Dh(P) 332
Dh(P) 333
Dh(P) 144
ciDh(P) 144
Dh(P) 94
Dh(P) 29

2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18

32. ~t:iX&b

1
2
3
4

23 Naga (14)

(33)

24 TaIJha (26)
Dh(P) 334
Dh(P) 335
ciDh(P) 336

61

5
6
7
8
9

cfDh(P) 337
Dh(P) 338
ct:Dh(P) 344
ct:Dh(P) 339
Dh(P) 340
Dh(P) 341

10

11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33

34. 7:f'r~

2
3
4
5
6
7
8

cfDh(P) 345
Dh(P) 346
Dh(P) 347
Dh(P) 349
Dh(P) 350

cfDh(P) 352
Dh(P) 353
Dh(P) 354
Dh(P) 355
Dh(P) 356
Dh(P) 123
Dh(P) 351
Dh(P) 283
Dh(P) 284

(32)

23 Bhikkhu (23)
ct:Dh(P) 360, 361
Dh(P) 362
Dh(P) 363
Dh(P) 364
Dh(P) 365
Dh(P) 366
Dh(P) 368 \;f.381
Dh(P) 367

62

Dh(P) 369
Dh(P) 370
Dh(P) 371
Dh(P) 372
Dh(P) 373
Dh(P) 374
Dh(P) 375
cf.Dh(P) 376
Dh(P) 377
Dh(P) 378
Dh(P) 379
Dh(P) 380
Dh(P) 381 cf.368
Dh(P) 382

9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32

35. jt~
1
2
3
4
5
6
7
8
9
10
11
12
13
14

Dh(P) 307

(40)

26 Brahmal)a (41)
Dh(P) 383
Dh(P) 384
Dh(P) 385
Dh(P) 386
Dh(P) 387
Dh(P) 388
Dh(P) 390
Dh(P) 391
Dh(P) 392
Dh(P) 393
Dh(P) 394
Dh(P) 395
cf.Dh(P) 396

63

15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40

Dh(P) 397
Dh(P) 398
Dh(P) 399
Dh(P) 400
cf.Dh(P) 401
Dh(P) 402
Dh(P) 403
Dh(P) 404
Dh(P) 405
Dh(P) 406
Dh(P) 407
Dh(P) 408
Dh(P) 409
Dh(P) 410
cf.Dh(P) 411
Dh(P) 412
Dh(P) 413
Dh(P) 414
Dh(P) 416
Dh(P) 417
Dh(P) 418
Dh(P) 419
Dh(P) 420
Dh(P) 421
Dh(P) 422
Dh(P) 423

64

3.4 The structure of Dh (C) compared to Dh (p)

The following is a comparison of the order and names of the chapters of
Dh(C) compared to those of Dh(P). The number of stanzas in each chapter is given
within round brackets.
Dh(P)

Dh(C)

1. Anitya (21)
2. Jiau-shyue (,Instruction') (29)
3. Bahusruta (19)
4. Sraddha (18)
5. Sila (16)
6. Smrti
7. Kindness (19)
8. Vaca (12)
9. Important-pairs 153 (Yamaka?) (22)
10. Pramada (20)
11. Mind (Citta?) (12)
12. Flower fragrance (17)
13. Bala (20)
14. Palxiita (16)
15. Arhat (1 0)
16. On the Thousand (16)
17. Evil Action (22)
18. Knives and Rods ('punishents')
19. Old Age (14)
20. Self-concern (13)
21. The World (14)
22. On the Buddha (21)
23. Happiness (14)
24. Affection (12)
25. Anger (26)
26. The Taints (19)
27. The Spiritually Committed (17)
28. The Path (28)
29. Spreading Extensively (14)
30. The Hells (16)
31. Elephant Simile (18)
32. Craving (33)
33. Honours (Satkara 19)

Yamaka(20)
Appamada (12)
Citta (11)
Puppha (16)
Bala (16)
Pa{J(jita (14)
7 Arahant (15)
8 Sahassa (16)
9 Papa (13)
(14) 10 DaQQa (17)
11 lara (11)
12 Atta (10)
13 Loka(12)
14 Buddha (18)
15 Sukha (12)
16 Piya(12)
17 Kodha(14)
18 Mala (21)
19 Dhammattha (17)
20 Magga (17)
21 Pakil)l)aka (16)
22 Niraya (14)
23 Naga (14)
24 TaQha (26)

2
3
4
5
6

65

25 Bhikkhu (23)
26 BrahmalJa (41)

34. The SramalJa (32)

35. The BrahmalJa (40)
36. NirvalJa (35)

37. Birth and Death (Sarpsara? 18)

38. Benefit by the Way (20)
39. The Auspicious (19)

From the comparative table above, one cannot fail to observe immediately
that the central core of Dh(C), from chapters 9 to 35, subtracting chapter 33, corresponds in perfect order with Dh(P). These must be the 26 chapters of the first translation by Ju Jiang Yen. The chapters titles too are almost identical in the two texts;
the small differences being Dh(C) 10 Pramada and 34 SramalJa, versus Dh(P) 2
Appamada and 25 Bhikkhu, respectively. Dh(C) 29 'Spreading Extensively' , though
in appearance quite different from Dh(P) 21 PakilJlJaka, is in fact most likely to be
an inappropriate literal rendering of the Indian word. The preamble preceding the
Chinese chapter says that the purpose of this chapter is to explain that "all good and
evil, however small, will accumulate to become greater and greater." The writer of
the preamble seems to have inferred this purpose from the first stanza which speaks
of a small giving resulting in a great blessing. If the preamble was given by the
translators (in this case most likely Jy Chien, the editor) themselves, we can easily
understand why PrakirlJaJPakilJlJaka was so rendered.
The number of stanzas in each of the 26 chapters of the two texts is on the
whole quite compatible, though actually identical only for 4 chapters -Dh(P) Ch.15,
16, 19, and 27. Generally, the number is greater in the case ofDh(C), the converse
being for Dh(P) 10, 18, 21, 26. The total number of stanzas for Dh(C) is given by Jy
Chien as 752, but that of the present Taisho version is around 760, which suggests
that there could have been further addition or even revision subsequent to Jy Chien.
For the 26 chapters corresponding to the Pali, the total number of stanzas is about
502 which contrasts 423 in the Pali. This number 502 could well be of great significance, since it coincides with that stated in the colophon ofPDh (gatha satani parlee
dye ca gathe). Moreover, Jy Chien himself clearly stated that the Indian original for
Jiang Yen's translation was the 500 gatha version.
Provided that for these 26 chapters there had not been any addition by Jy
Chien or others - other than the filling up or restoring by Jy Chien, of what had been
omitted in the first translation - this figure of around 500 is significant also in being
different from that of Dh(P): It would imply another difference of the original of
Dh(C) (the 26 ch.) from Dh(P). Jy Chien also mentions a 900gatha version which
undoubtedly must be a Udv. Now, when we look at the total number of stanzas in all
the extant Udv versions, we get: Udv(Sk) - 978 (+59), TbUdv - 991 (Rockhill),

66

Udv(C2) - 928, Udv(C1) -825 (+37). That is, except for that in Udv(Cl), all the
others show to be more, and not less than 900. Even for Udv(C 1), the figure is
definitely nearer to 900 than to 800 - and this in spite of the observed fact that many
of its stanzas have been abbreviatedl54 . This implies that when Jy Chien speaks of
the Indian original as being one with 500 stanzas, we may assume the actual figure
to have been either slightly more than 500 - as for instance 502 here - or at least
more than 450, which therefore contrasts with 423 ofDh(P). In this connection, the
following remark of Brough155 , particularly its latter part (which we have put in
italics), seems quite pertinent: "It may be assumed that a number of the additional
verses, particularly those which in a few instances come in groups at the end of
individual chapters, were added by the Chinese redactor from another source available to him; but it is also possible that in some other places the Pali text has suffered
a loss at some period prior to the fixing of the text by the commentary In general,
transpositions and omissions are hardly more than what might be expected in the
course of any manuscript transmission; and the agreement of the two texts is all the
more striking in contrast to the completely different ordering of the chapters and the
verses within each chapter in the Udanavarga and in the Prakrit recension."

For the stanzas making up the chapters added by Jy Chien, it is quite definite
that he had consulted the 700 gatha version and the 900 gatha version (i.e. Udv).
Mizuno l56 assumes that when Ju Jiang Yen came to China again, he brought with
him the 900 gatha version on the basis of which the earlier translation was revised.
In fact in Mizuno's comparative study of some of the Dh(C) stanzas, he invariably
first assumes that the Chinese stanza translates Dh(P); or where that does not seem
to work, he would then account for the translation from a parallel version inUdv(Sk).
It is only when everything fails that he would concede the possibility of the stanza
in question as coming from the 700 gatha version.
But such an assumption does not seem justified for several reasons: First of
all, Jy Chien did not mention in the preface that on Chiang Yen's second visit, he
brought along the Udv(or for that matter any other manuscript). Secondly, since the
700gathii version had already been in circulation, it is even more likely that he
would have made extensive use of it. Besides, some of the gathas of this version
could easily have been similar to or even identical with Dh(P) and/or Udv(Sk), so
that we must not too readily assume - as Mizuno almost always does - that when a
Dh(C) stanza appears partly similar toDh(P), the partial difference must have arisen
from a misunderstanding of the Pali on the part of the translator; or that if it is
similar to one in Udv(Sk), it must have translated the latter. How can we be sure that
the Chinese stanza in question could not have come from the 700gatha version?
Moreover, even proceeding from Mizuno's own assumption in the case of the 13
additional chapters, the conclusion he gets is that only six and a half chapters Anitya, Sraddha, Sila, Smrti, Vaca, Satkara, and 10 stanzas of Nirvana - may be

67

regarded as being translations from Udv(Sk). For the other 6 112 chapters, he has
had to concede as being probably derived from the 700gathii version 157 . Finally, it
is an interesting question to ask : If indeed the revision by Jy Chien was made
wholly or mainly on the basis of an Udv(Sk), why did he neither make up the text to
be of 33 chapters as is the Udv(Sk), nor take over all the Sanskrit stanzas which did
not already have their parallels in the 26 chapters. (MizunJ58 himself says both
Jiang Yen and Jy Chien should find the Udv(Sk) stanzas easy, both being well
versed in Sanskrit)? Why did he stop at 13159 additional chapters only?
The Chinese stanzas making up the 39 chapters of Dh(C) are either
tetrasyllabic or pentasyllabic; the only exception being the 5 in chapter 36 which are
hexasyllabic. While it is certain that the final chapters after Brahma{la which are
virtually all pentasyllabic (some 6 stanzas in ch.36 are tetrasyllabic) are later additions, we are not so certain, as Willemen is, that "pentasyllabic verses seem to be
more recent than tetrasyllabic verses,,160. There are more than enough pentasyllabic
verses in the core 26 chapters, and many of them correspond almost perfectly with
CSatkara'), in all probtheir parallels in Dh(P). Moreover, chapter 33 f1J1H'b
ability a later addition, consists almost entirely of tetrasyllabic stanzas; only 3 out of
a total of 19 stanzas are pentasyllabic(see also infra ch31 n.20). It is however quite
likely that at least in some cases, the stanzas, originally tetrasyllabic, were made
pentasyllabic during Jy Chien's revision. Some new additions are of course also not
impossible.

68

4 Dh(C) and Dh(p) : a comparison

4.1 The relationship betweenDh (C) andDh (p)
That the structure and content of the core 26 chapters of Dh(C) are very
closely related to those of Dh(P) has long been noted. As early as 1878, S. Beal161
has already made this observation in his translation of DhAv(C). From Jy Chien's
statement that the text originally consisted of 26 chapters and 500 stanzas, Beal
argues, " .... as in Buddhist calculations the next highest round number is frequently
used to denote the exact number intended, we have in this statement sufficient evidence to show that the original from which our translation was made consisted of
the same chapters and probably the same number of verses, as that known in the
South - in other words, that they were identical. ,,162 It was in fact as a result of this
strong conviction that he tended often to read, rather unjustifiably, the Pali into the
Dh(C) stanzas (see supra).
Brough l63 , as usual, is more prudent in his conclusion: "It is thus certain
that the core of this earliest Chinese version is a text substantially the same as the
Theravada text. We naturally cannot prove that the translation was made directly
from Pali, nor can we exclude the possibility that the same basic text might have
been shared by another sect. If so, it would be natural to think of theMahiSasakas,
whose Vinaya has close affinity with the Pali". We may add here that even if the
original was among those texts which somehow found their way to India from Sri
Lanka - not an impossibility - its language needs not have been the same as that of
Dh(P). It could have been a Prakrit close to PalL One is here reminded of the case of
PDh, which has many stanzas virtually identical with the Pali, and which nevertheless is not in Pali, but said to be "based on a Prakrit-Pali version which is older than
the existing Pali Dhp". (Roth, p.94). Arguing mainly from the Sri Lankan manuscripts brought back to China by Fa-hsian, De Jongl64 opines that "it is quite probable that Fa-hsian (sci]:= Fa-Shian) obtained a copy of a manuscript of the
Sarpyuktagama of the Sarvastivadins in Ceylon". By way of conclusion to his paper, 'Fa-hsian and Buddhist text in Ceylon' , he states: "It is therefore quite probable
that Buddhist texts composed in Sanskrit, Prakrit and Buddhist Hybrid Sanskrit
were available in Ceylon and were brought from there to China.165 " Indeed it seems
also possible that texts other than those in Pali could have existed in Sri Lanka much
earlier than the period of Fa-hsian (early 5th century A.D.). As one ofthe possibilities, then, the original of Dh(C) could conceivably have been one of them.
Professor Mizuno, on the other hand, is as convinced as Beal thatDh(C) was
translated from the Pali (so also Willemen)166. As mentioned above, all his comparative studies of the stanzas of the two texts have in fact been consistently based
on this conviction. As evidences, he167 cites the following points:

69

(i) Jy Chien, though well versed in Skt and other foreign languages since a
youth, found the original of Dh(C) difficult to understand, as it was in a Prakrit, not
Skt.
(ii) The Preface to Dh(C) speaks of
Dhammapada, not Dharmapada.

fUiIfi:

'Tan Bo' which transliterates

(iii) For dipam in Dh(P) 25, the corresponding stanza in Dh(C) 10.5 has
) which shows that the original here could not have been of the
'lamp' ( tEBjj
Sktform dvipa which would have been rendered as "island". It must have been like
the Pali word dipa, a le$a interpretable both as 'lamp' and 'island'.
(iv) The core 26 chapters of Dh(C) (other than the interpolated ch.33
'Satkara'), when compared to Dh(C), "agree completely with regard to chapter names
and order". The differences in the number and sequence of the stanzas in the individual chapters in Dh(C) is believed to have been the result of Jy Chien's revision;
based mainly on Udv, but also partly on Ke Shy's 700 gatha version.
(v) Jy Chien was also the translator of the Chinese
version of the *
Arthapada-siitra (~JE#~
) which according to Mizuno himselp68 probably
belongs to the Abhayagiri sect of Sri Lanka. Consequently, Dh(C) may also have
been a Pali text of this sect,(which would explain its small differences from the
extant Dh(P), a Mahavihara text)." At that time, the Abhayagiri sect was more powerful than the Mahavihara sect. It prevailed not only in Ceylon, but also in the Indian Continent, in the Magadha region as well as South Indian, from the 3rd to 11 th
century A.D. It seems that Wei-tsi-nan, said to be from India, had brought the
Abhayagiri texts ofthe *Arthapada-siitraand the Fa Chu Jing (=Dh(C)), either from
Ceylon or India, via the southern sea route to the region south of the Yangtse.,i 69
The last (v) of the five points discussed by Mizuno constitutes an important
hint. Most of his other points, however, are still susceptible to further questioning or
rcquire elaboration. Thus, for (i) Jy Chien gave no indication in his prcfacc at all
that his problem was due to the original being in a Prakrit rather than Skt. In fact
according to him, the problem was that "Jiang Yen though versed in the Indian
language, had not mastered Chinese". The main problem, however, was probably
his lack of familiarity with the exegetical tradition of the text. Moreover, though the
Chu San Tzang Ii: CRecord of the translation of the Tripitaka, fascicle 2) mentions
Jy Chien's translations as amounting to "36 books in 48 fascicles", his main translation activity probably began a few years later - probably around 228 A.D. (onwards) when he translated several works, including the *Arthapada-siitramentioned
above by Mizuno.

- .;: ..

70

i~;

.....)

As for (ii),

it~

'Tan Bo') does not necessarily transliterate the Pali

'Dhammapada'. We have for instance, it~~

(' Tan- wu jie') for
'Dharmodgata', it~t~
(' Tan- wu-de') for Dharmagupta, etc. - i.e .it ' tan'
may transliterate either 'Dhamma' or 'Dharma'. 'Pada', being the same for both Skt
and Pali, its transliteration is no problem here. (Incidentally, even aSkt word like
patra is also transliterated by the same character~
'bo').

With regard to (iii), we may add further similar instances here: Fordipadanafi
of Dh(P) 273d, we find (an interesting rendering): 'The giving of Jamp' in Dh(C)
28.1 d which in any case could not have been from a Skt term like dvipadanalJl of
Udv(Sk) XII 4d (var. Jeet.). Similarly for dip8l!l in Dh(P) 238, the corresponding
verse of Dh(C) 26.2 again has 'lamp'.
As for (iv), it is not quite accurate to state that the two texts agree completely
with regard to chapter names. Two of them are different: For 'Appamada' (ch.2)
and 'Bhikkhu' (ch.25) of Dh(P), we have 'Heedlessness' (ch.lO) andS'ramaQa(ch.34)
of Dh(C), respectively. An example of a good indication of some revision having
most likely been based on Udvmay be found in chapter 25 "Anger". All the stanzas
of Dh(P) 'kodha', from 222 to 221, correspond perfectly in content and sequence, to
Dh(C) from stanzas 3 to 16. From stanza 17 onwards, the sequence accords well
with that of Udv(Sk) XX 1-13, 18. What is more, they also correspond more or less
perfectly to the first dozen or so stanzas of both Udv(Cl) and Udv(C2). The first
two Dh(C) stanzas, being the only two which are pentasyllabic, could have been
added by the revisor. Note, however, that as stanzas 17-26 are also tetrasyllabic, one
cannot conclude that they were subsequent additions. Another such example is possibly the case of Dh(C) ch.34 This chapter seems to end with stanza 22 which
correponds to the last stanza (382) of Dh(P) Bhikkhuvagga. So far, all the stanzas
are tetrasyllabic. This is then followed by two pentasyllabic stanzas. The rest of the
stanzas from 25 to 32, though again tetrasyllabic are, like the preceding two, without their parallels in the Pali chapter (stanza 29 correspond toDh(P) 307).
However, in some cases at least, the greater number of stanzas in the case of
Dh(C) should not be too readily assumed to have been due to subsequent addition.
,22.
For instance, for Dh(P) 'Yamaka', there are 20 stanzas; for Dh(C) ~~

It is tempting to assume that 2 stanzas have been subsequently added during the
revision. Yet it is to be noted that Dh(Gr) too has 22 stanzas for the corresponding
chapter. Moreover, before making any such assumption we must beware of an unknown factor: We are completely in the dark with regard to the relationship between the 700 gatha version on the one hand and Dh(C), Dh(P), Udvon the other.
As such, we also cannot too readily assume that just because aDh(C) stanza is
different from the corresponding one in Dh(P), it must have been 'revised' on the
basis of UdV; or that if such a stanza is not in Dh(P) and Udv, it must have been

71

taken over from the 700 giithii. In the former case, the 'revision', if any, could also
have been from the 700 -giithii version. In the latter case, the stanza not found in
Dh(P) and Udv could even have been an integral part of the original of Dh(C) itself170 .
Whatever inadequacy there may be in these scholars' belief ofDh(C) being
a translation from the Pali Dhammapada, however, it certainly cannot be said to be
a groundless assertion. Nevertheless, there are also a significant number of counter-indications which point to the opposite. These will be dealt with in the next
section. For the present, we shall offer below more indications - by no means exhaustive - in favour of such a belief.
(a) As can be seen from our English translation, there are numerousDh(C)
stanzas which are identical (as far as this can be said of a translation from a translation) or practically identical with those ofDh(P). Brough171 has noted two instances
of agreement in readings believed not to be shared by other versions: (i)Dh(P) 26d
dhanmp settharp va rakkhati (- Dh(C) 1O.6d liJHVr ~..
, 'Protects it as
his precious wealth'), against sre$thi in other versions. (ii) Dh(P) Ib and 2b,
manomiiya (- Dh(C) Ib and 2b IL.''lll!
, 'mind caused'), against manojava in
other versions. However as for (i), we now know thatPDh 17 d too, reads dhanarp
sre$tharp. (Note also that this stanza is pentasyllabic which means it could, though
not necessarily, have been revised). As for (ii), it is a mistake to assume thatlL.,'lll!
translates manomiiya (see discussion below). More importantly, IL.''lll!
does
not seem to mean 'mind' caused', as Beal misleads Brough (see infra). Brough
therefore has not succeeded here in showing the two readings to be unique to the
two texts. Nevertheless, it may be pointed out here that some twenty stanzas appear
to be uniquely shared by these two texts only: They are (numbered according to
Dh(P). The three in round brackets are slightly different in content from theirDh(C)
parallels): Dh(P) 84, 182, (196), 202, 216, 237, 246, 247, 248, 256, 257, 258, (268),
(269),270,324,340,347,370,379. But it must be remembered that such instances
are only possible indications, and do not by themselves constitute 'proof' ofDh(C)
translating Dh(P). With the recent publication ofPDh which also contains numerous stanzas practically identical with those of Dh(P) we have now got to be more
cautious in drawing such inferences. Just to pick one instance at random: Dh(C)
15.1 is practically verbatim identical with Dh(P)90. Yet so is PDh 86 (and in this
case, even Udv(Sk) XXiX 35).
(b) As is clear from the comparative table in above, the sequence of the
stanzas in most of the 26 chapters correspond very closely. The agreement is absolute in the case of Dh(P) ch.7 = Dh(C) ch.15.
(c) In some cases, the agreement between the two texts in the selection of
stanza is significant. Thus, Dh(P) 183 - Dh(C) 22.11 is included in both texts under
72

the chapter on 'Buddha';PDhhas it under 'Citta', and Udv(Sk, CI, C2)under 'Papa'.
Dh(P) 50 - Dh(C) 12.8, is in both texts included under the chapter on 'Flower', and
in the same order. Only Udv(Sk, C2, Tb) similarly includes the stanza under
'Pu!jpa' (but the following stanza differ in respect of order).; even Udv(Cl) does not
do so. Dh(Gr) includes it under '*PrakinJaka', and PDh under 'Alta'. Similarly,
Dh(P) 287 - Dh(C) 28.14, is in both texts under 'Path', though its content really has
little to connect it with such a topic. The only other text that also agrees in this
respect is PDh (365 -Roth: 366). Udv(Sk, CI, C2, Tb)include this under 'Anitya';
Dh(Gr), under' *K.rf.ya' . Both texts have a chapter entitled 'Elephant(-simile)' with
all the 14 stanzas of Dh(P) corresponding closely to and in the same order as, the
first 14 stanzas of Dh(C) . In the other texts these stanzas have their parallels under
'Asvavarga' (Udv(Sk, Cl, Tb)orvariousothertitleheads- 'Dand, 'Soka', 'Jama'
and 'Altha' in PDh; 'Yuga', 'Ciua', 'Droha', 'Sukha' and 'Apramada' in Udv(Sk,
C, Tb); '*Naga' or '*Asva' (title lost), 'Apramadu' and '*Sild in Dh(Gr). Moreover, Dh(P) 324 - 31.5, significantly occurs in the two texts only (evenUdv(Cl) and
Udv(C2) did not borrow this). Again both texts seem to be unique in having a chapter entitled 'Hell', with all the 14 stanzas of the Pali on the whole corresponding
closely, in content and order, to the Dh(C) stanzas, excepting stanzas 10 and 11.
The parallels for most of these stanzas are found under various other title heads in
Udv(Sk, Cl, C2, Tb), PDh and Dh(Gr).

73

4.2 The Language of The Original of Dh (C)

Unfortunately, Jy Chien's preface does not give us any clear indication of
the language of the original of the text, though he states clearly that the translation
). The structural and content
was from a manuscript brought from India (~~
analyses of the text, however, lead us to believe that the original of the first translation (the core 26 chapters) was possibly a Pali text of the Theravada. But, as we
have already seen (Supra), we cannot be as outright in this belief as Beal and Mizuno.
As a matter of fact, Mizuno himself seems quite aware of certain difficulties involved in this belief, which he has tried to explain away. Whenever he comes across
two corresponding stanzas with unnegligible differences, he would generaly first
assume that the differences were due to a misunderstanding on the part of the incompetent translators. Or, when such an explanation fails, he would then assert that
the Dh(C) stanza was revised on the basis of the Udvor the 700 gathii version, or
that it was taken over from them. Probably troubled by such differences, Mizuno
has had to state that the original was not a Mahavihiira text, but an Abhayagiri one
(see above).
Much earlier than Mizuno, S. Levi, on the basis of a comparison of all the
different versions of Apramada varga, has already noted some differences of significance. In conclusion, he states172 : "Le choix des vers est tout different, comme
l'etude de I'Apramada-varga suffira a l'etablir, mais les rubriques' sont disposees
dans Ie meme ordre'. This statement of Levi, as Brought?3 remarked, is rather
exaggerative. At the sametime, anyone carefully collating the Chinese stanzas alongside the Pali can hardly help noticing some significant differences which may be
regarded as couter-indications to the theory thatDh(C) was a translation of Dh(P)

4.2.1 The first verse of the ChineseDharmapada

: A signpost of sectarian affiliation
We shall begin our discussion of these counter-indications with an illustration from the first stanza of Dh(C), in view of its special significance as a signpost
for the recognition of its sectarian affiliation.
Apart from the Indian and Tibetan versions of the verse, we have some fourteen Chinese versions, translated from Indian originals. Even a quick glance at all
these Indian, Tibetan and Chinese versions will suffice to give the impression that,
broadly speaking, they are divisible into two textual traditions - The Theravada
Dhammapada and one Chinese version on the one hand, and all (with one exception) the so-called 'northern' versions on the other.
As we have argued above (supra 2.2.2 and 2.3), the commentarial stories

74

are indispensable for a proper understanding of the divergence in the wording of the
various Dhannapada versions. As BroughJ 74 remarked, the divergences "are not
careless slips in copying, but scribal emendations of some ingenuity."
What we wish to demonstrate in particular is that the significant divergence
in the wording of the second (labeled as 'b' ) and the last (labeled as 'f)piidas of
the first verse of Dh (e) and Dh(P) is an indication that the two texts probably
belong to two different textual traditions. This would then mean that, contrary to
what has hitherto been held, the former is probably not a direct translation of the
latter.
The relevant portions of the piidas of the various versions are as follows:

I Dh(P) 1

b malOmayii
f eakkarp va vahato padarp

bmanojavii

IIPDh
(Cone's edn175)

f eakram vii vahato padarp

III Dh(Gr) 201

IV Udv(Sk)XXXI 23
(also Mulsarvand Mkv

b maIJo-ja va
f eako va vahaIJe pathi
b manojaviilJ
f eakrarp vii vahatalJ padam

XX~

2 variants for fin Mkv (given

by Levi in footnote)

i. vahutiipadam
ii vahatusire

V Udv(Tb)

byidmgyogs
f /;1khor los mgo bo bead pa b/in

VI Dh(C)
(Also DhA v(e) , Udv(el)
Tzy Ai, andSari)
JL<.~{J"ue
.~~TIf(

VII Udv(C2)

~.~?JT15!!

VIII 1t (C)

tlO$ijQ !?94-"

75

Arigu

]fMJ]f~
~Dfijlj~U!J)i

XIMVS

]ftJ]fpJT
E~~D~~

XII OldMVSl

]ftJ]f~

~D~~~

XIII OldMVS2

]fft9l]f~

~m.~

XIV MSarV(C)

)c.\MJ)c.\~~

~D~~~~

XV MSarVB(C)

tm~~i&
~~~jj[

From the above, with regard to the correspondences toDh(P) lb, we clearly
have two different textual traditions: One corresponding tomanojava which may
be rendered as "impelled by mind", "of the nature of mental impulsions", or "as
swift as mind". The other, represented by Dh(P) I band Arigu I b give manomaya (
or an Indian equivalent), "mind-made". As regards the correspondences toDh(P)
If, there also appear to be basically two traditions: Dh(P) ,PDh and Arigu on the
one hand, which speak of the wheel followingpada (interpreted as the hoofs of the
oxen in DhA , and 'track' in Arigu ); an the remaining versions which speak of "the
wheel rolling over and killing (or breaking off the head of) [the evil-minded]". Version V(it (C) ) f, however, does not fit into either group too well, though it could be
close to the Pali tradition
Professor Mizuno, in his "On the Old and New of the Dharmapada (in Japanese) "176, having examined all the Chinese versions quoted above, arrived at the
following conclusions as regards those corresponding toDh (P) lb:
(I) The Pali verse represents the oldest version. The original-maya in Dh(P)
lb was eventually transformed into -java, probably through the following process:
maya-> vaya-> vaja-> java.
(2) Among these Chinese versions, Arigu is a faithful translation of Dh(P),
while Dh(C), DhA v(C), Udv(Cl), Udv(C2), Tzy Ai, Sari, EA, It (C) and MVS, can
all be considered as renderings of forms of mana-maya. In contrast, OldMVS1,

76

OldMVS2, and MulsarV(C) are renderings of forms ofmano-java. . MulSarVB is

unclear in this regard. This means, according to his statements in "A Comparative
Study of the Dharmapada!f'177 (probably the English abridged version of this Japanese article), that "[Of the] twelve versions ... in the Chinese translations, nine of
them give the meaning of 'manomaya " and three of them connote the meaning of
'manojava '. The verses which indicate the meaning of 'manojava' are in documents of Vinaya and Abhidharma belonging to the Sarvastivada school. No other
documents of other schools denote such a meaning. "
With regard to If Mizuno is very brief. While noting the variant vahaIJe
pathi in Dh(Gr), he considers the Pali form vahato padaIp to be the correct one. He
also notes that in 2 Chinese versions, OldMVS 1 178 and MulsarVB 179, the last pada
reads iIilfBm.~
([as] 'the wheel on the path rolls over and kills') and
iIilfBlT~IDl!
('[As] the wheel cuts off the head) respectively. As Udv(Tb)
too agrees with these, he considers that the Sanskrit version here represents a later
interpretation.
The reason for Mizuno's statistics here for those versions corresponding to
Dh(P) 1b is that he takes {"~
as a rendering of 'manomaya ' . In this connection, BroughlSO too, noticing that "the reading manomaya is isolated, against
manoja'va of the other versions", remarked that "here [the Dh(C) ] rendering
{,,{JE
('mind-caused') can reasonably be thought to translatemanomaya, but
in fact translates
hardly 'swift as mind' ". However, we surmise that (1){,,~
manojava rather than manomaya ; and that (2) manojava need not necessarily be
rendered as 'as swift as mind' , though admittedly this is one acceptable rendering it can and should in this case be rendered as 'mind-impelled' or 'are mental impulsions'.
~ , primary having a causative sense, means 'to make (do something)"
'to cause (something to happen)', 'to order', 'to impel or drive (as in~~
{JEf.ifr
in classical Chinese means 'to ride and control a horse')', 'to employ',
can reasonably be rendered as 'mind-impelled' or
etc. Accordingly, {"~
'mind -incited' or 'mind-driven'. This term most probably translates 'manojava '.
Note that the sense of 'driven forth' or 'expelled' is also evident in Javita', as in
the sentence in Lalitavistara 337.1 0: 'svamarp drak~ye duJ:!khcnartarp bahu-vividhajavita-ravitm..' for which Edgertonl81 suggests the rendering (citing the Tibetan in
support) : 'I myself shall see him tormented with pain, and with many and various
shrieks uttered (expelled)'. Professor Palihawadana also has demonstrated thatjiita
, from the same root ..Jjii , has the sense of 'spurred on' in certain usages inR- Veda.
Thus, R-Veda 3.53.9: mahan r$ir devaja davajiitalJ- 'The great rishi spurred on by
gods'. For other references, seehis "The Indra-cuIt as Ideology" in Vidyodaya Journal of Arts, Science and Letters Vol. 9, January 1981 p.1 09ff with footnote 331.
in Dh(C) translates manojava rather than manomaya can
That {"~
also be inferred from the fact that the same term is found in both Udv(C1) and
Udv(C2), both belon.ging to the Sarvastivada in whose versions (both Sanskrit and
Chinese) of the stanza, manojava is always attested. The whole stanza in Udv(C 1)
77

is in fact verbatim identical with that in Dh(C). The Udv(CI) version gives essen, which is passive: 'impelled by the mind'.
tially the same, JG\PJTf:il!
We are fortunate that among the Chinese versions, two are renderings from
Shyuan Tzang( versions VIII and XI above. Since Shyuan Tzang's renderings are
generally consistent, representing as they do the 'New translations" (as opposed to
the 'Old translation' and' Ancient translation' before him) we can check them against
other similar renderings in his various translations. Of the two, the itivrttaka
(;;$:$
) version gives ~PJTf:il!
,~being Shyuan Tzang's rendering of
manas), i.e. exactly the same 2 characters ffif:il!
as in Udv(C2). The other, the
MVS version, gives ~ffi51
which may be rendered 'induced by mind' or
'incited by mind' . It is true that inAKB(C) , MVS, etc., Shyuan Tzang consistently
, 'mental impetuosity' or 'mental force'. But this is
renders manojava as ~~
always in the context of manojava being a technical term referring to a unique power
of the Buddha. Once again, since both works are known to be Sarvastivadin, the 2
renderings must ipso facto be considered as those of manojava
In addition, the fact that we have 3 Chinese translations of theAbhidharmamahiivibhii$a-siistra is also helpful. Paramartha's second translation of the siistra
here gives ~~ , where ~ definitely means 'going speedily' (like a horse). This
in Shyuan Tzang's
definitely translates manojava. This means that ~pJT51
translation of the siistra must also translate manojava . Ideographically, ~ conveys the idea of an envoy (official) on a horse. In this respect it is similar in signification to f:il! which originally conveys the idea of a high official employing low
officials. It seems possible that the Chinese translators ofmanojava understood the
signification of this Indian term to be the impetuous control and swift driving of the
ideographically look very similar and that they
mind. The fact that~ and f:il!
are homonyms mean that they could get easily interchanged in the hands of the
copyists. In this connection, we may also note a similar understanding expressed in
the Tibetan commentarial tradition: "'Swift' is understood when the principal mind
and mental factors are compared to a king and his retinue. The king's orders are
immediately carried out by the retinue."82 The most decisive evidence comes from
the oldest translation of the Mahiivibhii$a, which gives yi jy where jy cannot mean
anything other than 'speed' or 'speediness', corresponding tojava.
That these 2 renderings cannot be those of manomaya can also be inferred
or
from the fact that Shyuan Tzang invariably renders manomaya as ~$;
~PJT$;
; never ~PJTf:il!
or ~pJT51
. Some examples are: AKB
(C) (9p.25c, 65b, 55a), SpS (p.386b), Siddhi (p.45a), MVS (p.699a, 699b, 700a,
431c). As a matter of fact, none of the scriptural renderings given inJSD for -maya
has anything corresponding to f:il! .
As regards inference (1) of Professor Mizuno above, it may be stated that

78

there seems no need to conjecture a multi-stage process of corruption involving

such a process as metathesis, etc .. In Dh(Gr), there are numerous instances where
a Gandhari containing a 'y' finds a corresponding Pali form havingj in the corresponding place. The reverse is hardly observed. A few examples, picked up more or
less at random, are as follows:
Dh(Gr)

Dh(P)

lb yacca
2b ayi{la
4lb viyJdavi{lo
46c viraya
60b sudhayiva
J SOd jaya-paraya'a
194c saiioya{lo

393bjacca
394b ajina422b vijitiivinmp
412c virajmp
375f suddhiijive
20 Jd jaya-pariijayaIJl
Ang. IV 150c safifiojanii

Such examples are so numerous that there seems no reason why the contrary
of Professor Mizuno's conjecture cannot be the case: manojava -> manomaya..
In any case, the term 'manojava' is certainly not a rare one in Buddhist literature,
both Pali and those of the northern schools. Thus, in Vimiinavatthu, we have:
"manojavaIJl gacchati yenakiimaJ!l', and "sobhanti assiipi cime manojavii. In Jiitaka,
we have: "somayiigo manojavo ", and "manojavo yenakiimmp gato'smi". In the
literature of the northern schools, manojava refers to one of the unique powers of
the Buddha. Thus, in AKB (p. 425), we have: manasa iviisyiijava iti manojavii gatir
buddhasyaiva niinyasyaJ sudiiramapi deaIJl cittotpiidakiiJena gamaniitll
In the absence of sufficient Indian versions of the Dharmapada, it is often
not very profitable to speculate on the 'original' form of a given stanza, and as
stated above we do not propose to do so here. But if we consider this issue doctrinally, we might even be able to say thatmanojava could even be more acceptable
than manomaya as the authentic form. The whole verse, together with the various
commentarial versions, is one which emphasizes the neccessity ofkarma and vipiika.
, with the commentaries further stressing the promptness in experiencing the fruition (see the Chinese versions given below). The stanza must have been used, as in
the Mahiikarmavibhailga, along with the commentary stories in illustrating thekanna
doctrine. But while the supremacy ofthe mind certainly forms the central emphasis
of the Buddhist karma doctrine, no school, other than the Mahayana Vijfiiinaviidins
, would go so far as to speak of dharmas being of the essence of mind, such as
conveyed in the term 'manomaya' Broughl83, contrasting the two terms - manomaya
versus manojava - remarked : "This reading [,manojava,] obviously reflects the
k$anikaviida nature of all dharmas, while the Pali manomaya seems almost to
imply a Vijfiiinaviida view." However, manojava does not necessarily imply a
k$anikaviida view. Rather, it quite appropriately conveys the idea ofkanna being

79

mental impulsion. This is comparable to the PaliAbhidhammika doctrine thatjavana

(from the same root!iu, to hurry, incite, impel), in the process of perception, represents the stage at which kamma is produced.
It is instructive here to examine the Pali commentarial explanatiorl 84 of the
first twopadas:' manopubbangama dhamma, manose!!hii manomaya '. Here, dhamma
is taken to mean nissatta nijj/va dhamma , referring to the immaterial khandhas
(vedana, saiiiia, sankhar) . First, it is explained that dhammas are manopubbarigama
(mind-preceded) in the sense that they have mind as their generative condition
(uppadapaccaya). Accordingly, as Professor PalihawadanaI 85 complains, Brough's
reference to Vijiianavada view may not seem justified. Perhaps the Pali
commentator(s) here was in fact struggling to avoid such an implication, even though
it is hardly instructive to assert simply that dhammas are 'made of mind' because
they are mental. It would be a kind of tautology. But, coming to 'manomaya " the
atthakatha actually says that dhammas are manomaya in as much as they are
produced out of mano, in the way that wooden things are made out of wood. This is
no more the earliear notion of being conditioned, but ofsubstantial production (like
a bowl produced from wood).This cannot be anything other than a form of
Vijiianavada ! Following this line of interpretation, we may arrive at an inconsistency: What is mind-preceded is certainly not something made of mind as a wooden
thing is made out of wood. Now, it could be that the above commentarial explanations were not from one single source .The compiler (Buddhaghosa or otherwise)
could have just faithfully recorded some traditional explanations from divergent
sources which he took at the time to be proper explanations. This may be the reason
for the inconsistency. The explanation of dhamma here as mental states is also not
an appropriate one: This verse is clearly meant to convey the doctrine ofkarmavipaka , and vipaka is certainly not all mental.

There may be another possibility: Such an inconsistency could be a betrayal

of the fact that in ancient times, even in the Theravada tradition, there could have
been a reading of manojava, either anterior to or concurrent with the reading
manomaya. A reading like manojava - 'mental impulsion' or 'mental incitation'
would in fact fit in well with the notion thatdhammas are mind-preceded, or that
mind is the generative condition of dhammas. 186 , In this connection, we may note
the claim by both Rothl87 and Shukla l88 that the text they edited, PDh (which give
the reading manojava ), is linguistically older than Dh(P) .
In drawing the above inferences, Mizuno also seems to have failed to take
note of the fact that, with regard to Dh(P) If, in the 12 Chinese versions quoted,
(,As the wheel follows
only 1 (T17p.664a) agrees with the Pali: ~tl~l1RQ)i
the track'; padam is taken to mean 'track') and 1 is close to it: ~1t94i1i$
('As thewheel turns because of the oxen'). All the rest includingDh(C) - which he

80

believes to be a translation fromDh(P) - suggest a worb with a verbal signification

here, meaning 'to roll over' (ft ) or 'to roll over and kill' (ft~
), or "to cut or
break off II!fT ). It is therefore possible that, the original Indian word here could have
been something of the form corresponding to vahati , possibly a contraction from
the Prakritic form vadhati or to vvrh 189, in lieu of the Pali vahato.
The parallel stanza inUdv(C2) gives this piida as : .:ijift~T.
'As [the sinner] is run over by the cart and dies Gung) on the track.' .This suggests
that. is to be understood as ft~
('to roll over and kill'). The Chinese commentaries of DhAv(C) and Udv(Cl) too, commenting on the identicalpiida, both
clearly speak of an evil-minded man being run over and killed by a caravan of carts
on the track of the road (See below). Moreover, the locative particle~ or T in
several of these versions, including Dh(C) would seem to be in agreement here
with Dh(Gr) which has pathi, in the locative, rather than with Dh(P) . The relevant
portions of the two commentarial stories are as follow:

1. DhAv(C):
In Sravasti, king Prasenajit offered a feast to the Buddha. After the
feast, the Buddha preached to a large crowd of people, among whom were
two companion merchants. One thought of the Buddha as like a king, and
his disciples the loyal ministers. The other thought that the king was a fool
to want to serve the Buddha: The Buddha, like a bullock that draws the cart
( the disciples) here and there, had no virtues whatsoever which merit such
royal respect. This evil-minded merchant subsequently was caused by spirits
to be drunk at night, with burning pain in the body. He then went out to lie
). In the morning, he was
down "in the winding cart track ( . $
"run over and killed (ft~ ) by a caravan of five hundred wagons".
The other good-hearted merchant eventually became a king, and
offered a feast to the Buddha and his disciples. The Buddha on this occasion, explained to him: He became a king now as the karmic fruition of his
good thoughts on the former occasion. On that same occasion, his evilminded companion thought ill of the Buddha and his disciples, thereby
sowing the seeds of being run over and killed by carts

2. Udv(C2)
Two beggars in Sravasti went to the sangha to beg for food. One,
out of jealousy, gave rise to the following evil thought: "If I in future
should become a king, I shall use a cart-wheel torun over and break off
the heads of these ascetics (&' PJ.:iji~ftll!fT
'f:ijjjlfmAm
). The other beggar, on the other hand, thought as

81

follows: "If I in future should become a king, I shall make offerings to

all these nobles, so that they will never be hungry or thirsty."
Subsequently, the evil-minded beggar went out to the side of the
road, with his stomach filled and fell to sleep on the road. A caravan of
several hundred carts ran over him, breaking off his head. The other beggar, after his food, went out to sleep under a tree. It so happened at that
time that the king of the country passed away, and the officials were in
search of a candidate for the throne who must display the required auspicious signs. These officials found the beggar sleeping under the tree. They
noticed that even though the sun had moved, the tree-shade removed stationary, covering this man like a canopy. Thereupon, he was picked to be
the new king.

(I

The above two stories thus make it unmistakably clear that thepada of Dh(C)
is connected with the same tradition which speaks of an evil-minded person being
run over and killed (or having his head broken off) by the wheel of a cart(s}. The
stories belong to the same tradition as that ofMahiikarmavibhariga and the Tibetan
commentary.
In theDhAv(C) story, the words in italics are those occurring in the lastpada
of the stanza: 1R'.,
which is identical with that in Dh(C) 9.1 d. They
suggest how we should understand thepada: Clearly, ft corresponding to vahato
here is to be understood as .~
"roll over and kill" or.1T ,"roll over and
break off'. The corresponding stanza in the older version of the Abhidharma
Mahiivibhii~a (1'28 p.281b) precisely reads like this: "fH1[.~
, '[as] the
wheel rolls over and kills [on] the path'. (Regrettably, the Chinese language does
not have a definite morphology to enable us to be absolutely certain about such
things like case-endings and verb declensions). It is clear at any rate tha~ (track)
here probably translates pada, for in Dh(C) 26.18a corresponding to Dh(P) 254a,
we also hav~No)i
wherethePali has padam. 'In the track' therefore could suggest possibly pade - cf. Dh(Gr) 201d pathi (also locative; and the MVS version
which has
'wheel [on] the path').

fifUm

We may now conclude as follows:

1. An examination of all the extant versions of the stanzas corresponding to
Dh(P) 1 reveals that, broadly speaking, there are 2 groups as regards the wording of
1b and If. This is of course not to assert that the extant versions belong to only 2
Buddhist sects; but that among the Buddhist sects some seem to have preserved one
wording, and others the other. Accordingly, we may say that these twopiidas serve
as signposts for the distinction of the one group from the other.
2. {.'ilI!
in Dh(C) 9b (corresponding to Dh(P) I b) does not translate

82

as signposts for the distinction of the one group from the other.
2. (dil:!
in Dh(C) 9b (corresponding to Dh(P) lb) does not translate
manomaya, but a form of manojava.. The translators of Buddhist texts in ancient
China seemed to have understood manojava as signifying 'mental impulsions.
3. Dh(C) 9f (corresponding to Dh(P) If) belongs to the same tradition as
practically all the textual traditions of the northern schools. These traditions share a
similar commentarial story of an evil-minded person being run over and killed by
the cart-wheel. Dh(P) If and Arigu alone, have the reading manomaya.
4. Dh(C) lb and If, taken together into consideration, therefore constitute
yet another indication that probably Dh(C) was not a direct translation from Dh(P).

83

4.2.2 Other counter-indications

Apart from the first stanza, the following are some other important counterindications:
(1) Some 38 stanzas occur in Dh(P) only, and not Dh(C) (Those in brackets
have their parallels in the chapters outside the core 26 ch.): 30, 34, 71, 123, 124,
(128), 130, 131, (135), 145, 167, 168, 171, (177), (186), (187), (203), (204), 205,
208,213,215,235,236,252, (294), (295), (297), 300, 342, 343, 348, 357, 358, 359,
389,415. Mizunol90 would presume that these were originally inDh(C), but were
left out owing to the translators' inability to decipher them. But we cannot be too
certain about this. For one thing, it is to be noted that the total number of stanzas for
the core 26 chapters is about 502, which is almost exactly that (500) of the original
of Dh(C) as stated by Jy Chien; it seems very likely that Jy chien had restored the
stanzas originally which was omitted in the first translation. An indication of this is
that amidst the tetrasyllabic stanzas there are pentasyllabic ones corresponding very
well with their parallels in Dh(P): e.g. 35.7 (- Dh(P) 388), 25.1 and 25.2 (- Dh(P)
241,242),26.5 (- Dh(P) 241), and nearly all the pentasyllabic stanzas of ch.16 (Dh(P) 'Sahassa'), etc. Moreover, some stanzas having close parallels inDh(P), though
not occurring in the 26 chapters, are found in other chapters like 'Anitya': e.g. The
parallel for Dh(P) 128 is not found in the corresponding chapter 'Evil Deeds' , but =
1.19 in 'Impermanence'. In such a case, though, one can still explain, as Mizuno
usually does, that Jy Chien during his revision, though coming across this omitted
stanza, probably had difficulty in locating is immediately in its proper place; hence
it was not restored. However, consider the following cases: (i) The parallel forDh(P)
30, though absent in the corresponding Chinese chapter, occurs under the corresponding title head ('Apramada') in Udv(Sk, Cl, C2). Now if Jy Chien had revised
Dh(C) on the basis of Udv, he could hardly have any difficulty in locating the stanza
in its original place (assuming that it did exist there in the first place). Similarly for
the parallel for Dh(P) 123, occurring as 32.28, and also under the same title head
'Papa' in Udv(Sk, Cl, C2). (ii) In ch.18 corresponding to Dh(P) 'Da1)Qa', the parallels for Dh(P) 136,145, are among those absent. Yet 136 -Dh(C) 13.14 and 17.2,
and 1.45 =Dh(C) 14.6. What is more, these 3 Chinese stanzas being all tetrasyllabic,
are most likely an integral part of the first translation, and not subsequent addition
or restoration. They belonged quite properly where they are found, and were not
restored with Jy Chien's effort oflocating them. The same may be said of the parallels for Dh(P) 172, 173 which though absent in the corresponding Chinese chapter
(21), occur as 10.15 and 10.16 respectively.

(2) Some 110 stanzas occur in Dh(C) only, and not Dh(P) (those III brackets
have some degree of correspondence): 9.3, 9.4, 9~ 15,9.16,10.10-12,10.19,11.7-8,
12.3,13.13,13.17,14.5,14.11,17.7-8,17.11-12,17.15-16, 17.8-19,17.22,18.10,
.18.14,19.12-14,20.4,20.11-13,21.1-2,21.5-7,21.9-11, (21.13), 21.14, 22.4, 22.6~
84

8,22.12-13,22.19,23.5,23.8-9,23.11,23.13-14,24.12, 25.1-2, 25.17-26, 26.1516, (27.13), (27.14), 28.12-13, 28.17-18, 28.23-18, 29.5-6,29.10,29.12,30.10-11,
32.4-6,32.13,32.16,32.20-21,32.23,32.29,32.31, 34.23-28, 34.30-32, 35.6, (35.14).
While it is not impossible that some of these stanzas were later on added by Jy
Chien, here too we cannot presume that it was always the case. It is noteworthy that
most of them are in fact tetrasyllabic, and some of them, though pentasyllabic, occur together with other pentasyllabic stanzas which have close parallels inDh(P)
(The whole of chapter 32, for instance consists of pentasyllable stanzas). Moreover,
as we have remarked earlier, we cannot always assume that assume that among
these stanzas those whose parallels are not traceable in Udvmust have been derived
from the 700~gathaversion - for, we know nothing about the structure and content
of this text in relation to Dh(C).
(3) Many of the Dh(C) stanzas differ in part from their parallels in Dh(P),
and such differences cannot always be readily explained away as the result of the
translators' misunderstanding of the Pali. Here are some of the examples:
(i) Against sithi/arp of Dh(P) 346b, Dh(C) 32.15b has 'Deep and firm',
corresponding to susthiram of Udv(Sk) II 6b, and also probably sukhumarp of
PDh 144b. This has already been discussed in detail (supra, 2.2.2).
(ii) Dh(P) 50 has katfikatarp in band katani akatani in d. correspondingly,
Dh(C) 12.8 has 1'F/f{,p
(=katfikata) in band lE/flE
(=samani
visamam) in d. All the Indian versions (PDh 314, Dh(Gr) 271, Udv(Sk) XVIII 9;
also Udv(C2) 10 p.78a) excepting that quoted in the Mii/asarvastivada Vinaya
(/q"tfinykrtani ca)191 support the reading of Dh(C) 12.8d. PDh in fact has two parallel
stanzas; 309 practically identical with Dh(P) 50, and 310 with the two terms concerned appearing as samasamarp in band samani visamani in d. From the Chinese
sources 192 too, apparently only the *Vinaya-matrka siitra 193 of the Piirva-sthaviravada
school supports the reading in Dh(P) 50d. Hence, one cannot easily dismiss the
difference in Dh(C) as a 'misunderstanding'. Similarly, Dh(C) 15.5a which has
r,tlE, agreeing with PDh 89a and Udv(Sk) XIX 3a (samatarp gatfim) and differing from Dh(P) 94a (samathan-gatfim), needs not be a misunderstanding.
(iii) Dh(P) 302 has 6 padas, and mentions addhagu ('traveller'). Dh(C) 35.11
agrees with Udv(Sk) XI 8 and Dh(Gr) 262 in having instead 4 padas, without mentioning addhagii. The last pada of Dh(C) reads, 'of all hardships, existence is the
greatest', thus more or less agreeing with Udv(Sk) dul)khas copacita bhaval) (The
older variant reading is dul)kbanupatitfi bhaval). Dh(Gr) here reads dukhanuvadida
bhava). Udv(Cl) (practically =Udv(C2)) actually borrows the Dh(C) stanza, though
in the commentary it seems to explain the last Skt line ofUdv(Sk) (see note 17 for
the English translation of the stanza). Brough 194 seems rather unusually kind to the

85

Pali tradition here to remark that "It seems very probable that in this respect the Pali
shows the older form". Be that as it may, since the number ofpadas and the mention
of bhava/.1 instead of addhagii are supported by other versions, one cannot regard
this Dh(C) rendering as a misunderstanding of Dh(P) 302.
(iv) Dh(C) 27.12 differs from Dh(P) 267 with regard toa and c . Dh(P) 267a
has puiiiiaii ca papaii ca (so also Udv(Sk) XXXII 19 ), while Dh(C) 27.12a gives
"bad and good", just the opposite order. This in itself may or may not be significant:
That is, it coild just be incidental. The translator possibly thought that evil was the
first to be abandoned, in which case, the original order could well be the same as as
Dh(P) 267a.On the other hand, cf. the idea of biihitapapo ti brahmaIJo (Dh(P) 388;
similar in Dh(Gr) 160, Udv(Sk) XI 15a, etc ), and papani parivajjeti ... muni tena
pavuccati - the emphasis in such context does seem to to definitely on removing
papa. Morover, ~e may also note the following 3 parallel verses:

Udv(Sk)XXXIII 8c-f

yas tu vahayate papany

a(1usthiilani sarvasa/.1
vahitatvat tu papanaf!l
brahma(1o vai nirucyate

Mvu

yo ca kamaf!! ca papaf!! ca
'dhikrtva brahmacaryavaf!!
ni/.1Sre(1ibhiito sa prajiio
sa vai bhik~ii ti vuccati

PDh236

yo tu sameti papani
a(1utthii1ani sabbaso
sama(1a eva papanaf!l
sama(1o ti pravuccati

In the first line of all the 3 versions, there is no mention of giving up meritonly that of papa. All these do not necesarily imply that a of Dh(C) is closer to
those of these versions rather than Dh(P), but that possibly the Dh(C) order is not
merely incidental.
With regard to the third pada , however, the difference is definitely significant. Here, Udv(Sk) XXXIII and PDh both mention the banishing of papa again;
the former also noticably hasprajiio, like Dh(C) 27.l2c. Tomomatsu (Joe. cit. p.284)
in fact highlights this difference (though for a different purpose than ours) as a
"rare" one: " Fixons maintenant notre attention sur la difference qui existe entre
stance palie et 1a chinoise. Les deux premieres 1ignes et la derniere sont idetiques,

86

mais la troisieme n'est plus conforme. II est rare de trouver une telle variation entre
deux versions authentiques. Je ne puis en donner la cause. Je puis dire seulement
que cette difference existait des une epoque tres ancienne, au plus tard aul!' siecJe
p.e."
(v) For Dh(P) 385c vItaddaram, Dh(C) 35.3c has 'detached from sensual
craving', agreeing with Udv(Sk) XXXIII 27 vita-raga. Brough (p.185t) regards
vikada-dvaraof Dh(Gr) 35 as derivable from vigata-jvara{'free from fever'), which
seems to be supported by PDh 40 vita-jjara, Hence, the Dh(C) rendering here would
seem not to be simply a misunderstanding of the Pali - The original here itself must
have been different from the latter. Note also that this stanza is tetrasyllabic.

(i'!)

(vi) For Dh(P)saman 142a andPDh 196a samam,Dh(C) 19.13a has dharma
,agreeing with Dh(Gr) and all the Skt and Chinese versions.

(vii) For Dh(P) 284b anumatto narassa narislJ, Dh(C) 28.10b has: 'Mutual
passionate attachment [still remaining] between relations' . The Chinese here is not
necessarily a mistranslation, as it is supported by narassa natisu of PDh 362b (Roth
: 363b) and narasya bandhu$uof Udv(Sk) XVIII 4b.
(viii) Corresponding to Dh(P) 47,48, Dh(C) also has two parallel stanzas,
12.14, 12.15. But whereas the two Pali ones are identical fora and b (pupphiini
h'eva pacinantarp vyasattamanasarp naram, in the two Chinese ones they are quite
different - it is near impossible that the same translator should have rendered the
identical line so differently. Another example of this kind is to be foundinDh(P)
179d and 180d , corresponding to Dh(C) 22.ld and 22.2d . Similarly the line
adhigacche padarp santarpoccurs in one and the same chapter ('Bhikkhu') in 368c
and 381c. But in the corresponding places of the two parallels in Dh(C) - 34.7c and
34.21c, (also in the same chapter)- we have two different lines: 'Deep into concentration and insight' , and 'Attain to quiescence" respectively. Yet we cannot simply
explain the difference in such instances as resulting from a 'free rendering', paIiicularly when we can observe many very parallel renderings in chapter 9 for identical
or nearly identical Pali parallels (e.g. Dh(P) 1 and 2, and the other 'Yamaka' stanzas).
(ix) In several instances, two similar or contrasting stanzas find only one
parallel in Dh(C). Eg: for Dh(P) 127 and 128; only one Chinese parallel, 17.21,
Occurs for 127. The parallel for 128 occurs in 1.19 - i.e. outside the core 26 chapters.
Similarly, for Dh(P) 129 and 130, we have only Dh(C) 18.1 corresponding to 129
PDh and Udv(Sk) also have only one parallel- for 130); for Dh(P) 131 and 132, we
have only Dh(C) 18.2 corresponding to 131. It is most unlikely that one of the two
Was left out owing to any difficulty on the part of the translators, the two being so

87

similar in each case. The reverse is also observed: In the same chapter on 'Heedlessness' , 2 stanzas 10.16, 10.18 correspond to Dh(P) 173 (Note that both Chinese stanzas are tetrasyllabic).
(x) In some chapters, the order of some of the gathas between Dh(C) and
Dh(P) do not agree in the proper sequence. Thus,the last stanza of Dh(C) 25 corresponds to the first stanza of Dh(P)XVII. Similarly, Dh(C) 10.12 and Dh(C) 10.13
corresponding respectively to Dh(P) 5.13 and Dh(P)5.12; Dh(C) 18.11, 18.12, 18.13,
corresponding to Dh(P) 143, 144, 142; andDh(C) 22.9, 22.10, 22.11, corresponding
to Dh(P) 184, 185, 183.
(xi) In some instances, the order of 2 padas is reversed, in comparison to the
Pali parallels, for no reason of necessity (no metrical restriction in Chinesegathfj).
Eg: 30.11ab (- Dh(P) 316ba), 34.16ab (- Ph(D) 375fe), 14.6ab (- Dh(P) 80ba),
18.1 ab (.,. Dh(P) 129 ba). In 18.7, the order of the 'misfortunates' differ from that in
Dh(P) 139.
(xii) In some instances, though the stanzas of the two texts on the whole
correspond, the similes employed or items enumerated are different. Eg:Dh(P) 401
(- Dh(C) 35.19), Dh(P) 392 (- Dh(C) 35.10). In Dh(C) 18.4 and Dh(P) 134, though
the 'gong' simile occurs in both stanzas, the simile is used rather differently. For
the 4 things that beset a heedless man, Dh(C) 30.4 has 'sensual indulgence' as the
4th, differing from Dh(P) 309 which, like other versions, has 'hell'.
(4) There are some instances which suggest the possibility that the original
of Dh(C) is neither Skt nor Pali, but an other Prakrit (probably close to Pali). Some
examples are given below:
(i) Dh(P) 95bc reads indakhiliipamo tfidi subbato, rahado va apetakaddamo.
But Dh(C) 17.6bc give: 'Immovable like a mountain, the true man (J{A
normally translates arhat or arhant) is taintless'. Now, Udv(Sk) XVIIb has tfiyi kilavad
aprakampayah and the Miilasarvastivada Udvhas indrakilapratimo na kampate, both
as far as the verb is concerned, agreeing with the Chinese. Besides, the simile (mountain) there is different, so that Dh(C) needs not be considered a misunderstanding of
the PalL In c 'the true man (arhat), also is unlikely to be a misunderstanding of
rahado ,since in Dh(C) 14.9a we have' Just as a deep pond' corresponding perfectly
to yathapi rahado gambhiroof Dh(P) 82a Moreover, corresponding to Dh(P) 164:
Yo sasanam arahataIp, we have in 20.8a 'according with the teachings of the True
' showing clearly that 'True Man' corresponds definately to
Man ~[l~)'J&
arahant. We may also note that the title of Dh(C) 15, 1.i~Jb
properly corresponds to Dh(P)7 Arahanta. It seems therefore to imply the possibility that in the
language of the original of Dh(C), the form raha is equivalent to Pali araha (cf.

88

PTSD p.567, on rahas. In Sinhalese too, one has the corresponding term rahat). If
so, it also incidentally indicates that the original is definitely not Sanskrit, but a
Prakrit bearing such a characteristic.

In fact, rahat / rahant can be considered a case of apheresis: araha(n)t ->

raha(n)t . There are many examples of such apheresis. Dhadphale (JJhadphaJe,.
p.228f) points out a few more: vataf!lsa for avataf!lsa (Vin II 153), gini for agni (
!IV 36), bhujissa for abhujissa , sithila for asithila. Other examples are given by M.
Mallik (Malik M I Apheresis in Pali I , ViSvesvaranda IndoJogicaJ Journal, Vol. V
Sept 1967, pp.l95-7).
(ii) Another similar instance is Dh(C) 34. 14ab, corresponding to Dh(P) 374ab
which reads yato yato sammasati, khandhanam udayavyaya1Jl Dh(C) here has: 'One
should subdue the five skandhas; and overcome the mind to be like water' (cf.udakavaya of Dh(Gr) 56b and 317b), which seems to suggest a term in the form udakaviya or some such Prakrit equivalent. This is unlikely to be a 'misunderstanding' of
the Pali udayavyaya, for this same term also occurs inDh(P) 113d, corresponding to
'rise and fall'. This therefore constitutes
which Dh(C) 16.14d has RlGJ& another significant indication of the possibly Prakritic nature of the original of
Dh(C)l95.

(iii) Yet another similar instance is Dh(C) 14.15a which has 'He who has cut
off the five aggregates', corresponding to kmJh8f!l dhammaf!l vippahaya of Dh(P)
87 a. It is inconceivable that kal)h8f!l was mistaken for khandhaf!l, as is clear from
Dh(C) 34.14 quoted in (v) above. It suggests, rather, that the original ofDh(C)
could have been a Prakrit in which the forms for what correspond to suchSkt words
like skandha and udaya can lead to an ambiguity in meaning between kr$l)a and
skandha on the one hand, and udaka and udaya on the other. Another possibility
would be that this original was an 'unpolished Pali' - i.e. Prakrit-Pali - version (and
ipso facto older than Dh(P), derived inconsistently or unsystematically from an
older Prakrit, so that remnants like udaka (meant for Skt udaya) remain.
(iv) Other instances which also possibly constitute such indications are: the
Prakrit equivalents of dukkha and anna of Dh(C) 35.32a and d, corresponding to
dugga and aneja of Dh(P) 414a and d; the Prakrit equivalent of saf!lsara- and antaof Dh(C) 12.17a and b, corresponding to sankara- and andha- of Dh(P) 59a and b;
Dh(C)26.18c papa corresponding to Dh(P)254c paja, etc. (See our notes to the
English tr. of the stanzas concerned.

89

4.3 The importance of Db(C) for the comparative study

of theDbarmapada
By way of conclusion, we would like here to make some observations on the
importance of Dh(C) as a text for the comparative study of the different versions of
Dharmapada, particularly the Pali Dhammapada
First of all, we may say that the very existence ofDh(C) has some important
implication for Dh(P). As we have discussed above, Dh(C) (i.e. the core 26 chapter)
is very closely related in form and content to Dh(P) - so closely related in fact as to
lead some scholars to believe that it was actually a translation fromDh(P). While
we have not fully subscribed to this view, the fact of this close relationship is undeniable. Since Dh(C) was translated into Chinese as early as around 224 A.D., we
may state, by virtue of this closeness, that at least by early 3rd century A.D., the
form and content of the Dh(P) must have been substantially the same as we have it
in the extant Dhammapada Moreover, as the manuscript itself was likely to have
existed a lot earlier, the antiquity of Dh(P) is thereby confirmed objectively as a
historical fact.
On the other hand, in the preceding section, we have seen that several instances in the Dh(C) significantly indicate a possibility that the text might not have
been in 'pure' Pali, but a kind of 'unpolished Pali', or Prakrit. This implies that the
extant Dhammapada could be linguistically considered a 'polished' Pali version i.e.
its Pali has been regularized at some stage, most likely in Sri Lanka, before the
completion of the written Pali Canon. In this case, it becomes possible, as Brough
has suggested, that the Pali text could have suffered a loss of some of the stanzas
originally totalling 500 (as stated by Jy Chien), during the process of oral transmission. This is of course only one possibility. Another possibility equally worth considering is that the same or a very similar Dh(P) could have been shared by another
school close to the Theraviida, such as the Dharmagupta or Mahisasaka - the
Dharmagupta Priitimok$a for instance, is practically identical with the Pali
Pii{imokkha. In this case, small differences in form and content betweenDh(C) and
Dh(P) become readily explicable. The total of 500 giithiiscould also be conceived
as the total preferred by such a school.
But whichever possibility we may choose, the fact remains that Dh(C), being so close to Dh(P), serves as a good reference to check on possible corruptions in
the stanzas of the latter, or to arrive at a more satisfactory way - than that offered by
DhA, especially if Brough be right that in some cases the errors had already fossilized when DhA was composed - of understanding a difficult or problematic stanza.
(It hardly needs mention that the converse may also apply). Below, we shall offer a
few examples to illustrate the point. Some, sU(:~h as the problem ofsithilaIp in Dh(P)
346, and the last piida of Dh(P) 1, have already been discussed above; other examples may be found in our annotations to the English translation.

90

(1) Dh(P) 397 b

Udv(Sk) XXXIII 49b

: yo ve na paritassati
: yo vai na paritasyate

The Pali paritassati is ambiguous, being derivable from either-v tr$ or...J tras.
The DhA takes it to be from the latter, and explains 'na paritassati' as 'not become
frightened because of craving', which could be a little baffling. Correspondingly,
we find in the DhA the story that the Buddha uttered this stanza when thebhikkhus
reported to Him that the arahant U ggasena claimed to have no fear. The Udv(Sk)
form too would give the meaning of 'tremble'. D. Andersed 96, however, already
sensed the problem, and suggested that "we had perhaps better to translate "he does
not feel any desire", and take paritassati =sa pari-...J trsh afflicted by thirst... ....... the
explanation by DhpA (1855) pA28: ta1Jhiiya na bhiiyati (he does not fear on account
of thirst) and on several other passages in the commentaries is probably due to a
confusion of those two verbs ...... ". This insight of Andersen is indeed supported by
'Does not vex his mind
the parallel stanza in Dh(C) 35.15b /ftrl;l't~
with lust'; as also by that in Udv(Cl) (p.773b = Udv(C2), p.799a),
1'F/f1[w:M~
'And does not have feverish vexation'.

(2)

Dh(P) 390:

na brahmanass' etad akinci seyyo

yadii nisedho manaso piyeh~
yato yato hirpsamano nivattati
tato tato sammati-m-eva dukkharp.

Brough197 has discussed at length the textual problems involved in the Pali
stanza which he believes '\must be seriously corrupt". He speaks in fact of "corruption on the grand scale of the present verse ..... [which1has the appearance of a desperate attempt by a redactor to reshape a verse which he could not understand". His
proposals, may be summarized as follows:
(a) Hirpsamano was derived from an earlier hi'ssa mano.
(b) The interpretation of sammati "as a verb may be a modern
misunderstanding". It is a noun, usually written assammuti.
(c) Dukkharp would appear to be an attempt to adjust the sense after
the beginning of the verse had gone astray.
(d) Nisedho was originally in the optative, nisedhe.
(e) Apriya, as reflected in TbUdv, may have been the authentic form.
(f) Both Dh(P) and Dh(Gr) may have inserted a negative, the former
in akiiici for kinci, the latter in yono for yadii.
(g) Seyyo < *siyyii < siya (to balance the optative nisedhe)
Let us now see whether the parallel version in Dh(C) could offer some hints

91

for the solutions to these problems:

Dh(C) 35.8:
If one is calmed with regard to the pleasant,
One's mind would attach to naught.
[The mind thus] having renounced and rectified,
One extinguishes all sufferings.

We note first of all that, the particle 'if would make the verbs ina and b
optative, and so Brough seems right for (d) and (gJ98
Secondly, Dh(C) agrees withpiyehi of Dh(P), against (e) and (f). As there is
no trace of any sense of hirpsa in Dh(C), and as the subject of our c seems quite
clearly to be the mind (mana), Brough seems right also for (a). Our d agrees with the
Pali in having a verb 'to extinguish' and the noundukkharp, quite in spite of Brough's
(b) and (c) - If in fact sammati as a verb was a misunderstanding, it was certainly not
a "modern" one. Finally, it may also be pointed out that the absence of a stanza in
our text corresponding to Dh(P) 389 could lend support to Brough's criticism that
DhA wrongly takes stanzas 389 and 390 together as a unit.
(3) Dh(P) 385c' reads vitaddararp visarpyuttarp. DhA explains vitaddararp
as 'He who is free of distress'. But the parallel stanzaDh(C) 35.3c gives: 'He who
is detached from sensual craving'. This Dh(C) reading is supported by Udv(Sk)
XXXIII 27 vita-raga, Dh(Gr) 35 has vikada-dvara which Brough regards as derivative of vigata-jvara, 'free of fever [of craving]', and thus would support Dh(C) .
Similarly, PDh 40 vitajjara, being derivable from vita!jvara would also conspire
with the Chinese and other versions against the Pali commentarial interpretation.
(4) Dh(P) 371 b: rna te kamaguIJe bhamassu cittarp. The grammar of bhamassu
has been controversial. Brough (op. cit. pp.194ff) discussed this at some length and
suggested a supposed earlier reading bhavassu. However, the corresponding line of
Dh(C) 34.11 b reads ~~~JjL
, 'Do not let desires disperse [your mind]' ,
thus supporting Senart (vide Brough, p.195), D. Andersen (op. cit. p.192) and
Palihawadana (,Bhamassu re-examined' in Vidyodaya Journal of Social Sciences
VoU pp.83-89): I.e. their contention that in place of bhamassu there should have
been a verb corresponding to the cor. 3 pI. caus. of...J bhram, and the subject of the
line should have been kamaguIJa.

(v) Dh(P)292c unna!anamis explained by DhA as: "Of those who are vain".
But PTSD (p.138) explains the term as derived from "ud +...J 1a1 to sport, thus meaning 'sporting, sporty wild', etc." Brough (op. cit. pp.279ft) critised this explanation
as improbable, and offered a number of conjectures. Both BHSD (p.132) and
Andersen (op. cit., p.50) also explain differently fromPTSD: 'arrogant', 'evil-do-

92

ing'. However the parallel line of Dh(C) 29.3b gives ... {J(~
sporty', thus
supporting the PTSD explanation, and we therefore have good reasons to understand the Pali term accordingly.
(5) In some cases, where within the Theravada tradition itself, there is controversy over the interpretation of certain terms in a given stanza, a reading in the
parallel Dh(C) version may offer useful hints for consideration. Thus, Dh(P)71ab
na hi paparp katarp kammarp sajjukhirarp va muccati which according to the Pali
commentarial explanation (sajju-khirarp va muccatl) would be rendered, "For a bad
act done does not coagulate like freshly extracted milk". A.P. Buddhadatta 99 objected to the commetarial explanation: "All other translations and the commentary
have taken muccati in the sense of'curdle' ....... but in Pali nowhere else have I seen
this used for 'curdling', 'release' is the meaning generally given. Comparison here
too seems incongruent when taken in the sense of curdling. Milk is immediately
released when one milks a cow ..... but the resulting of an evil action is not so."
Accordingly, he translates, "Evil that is done does not immediately bear fruit as
milk comes out at once."
The parallel lines in Dh(C) 17 .13ab read: "Evil done does not immediately
[bear fruit], as in milking a cow". This might at least in appearance lend support to
Buddhadatta. On the other hand, according to the Udv(Cl) commentary (see n.14
of our English tr. of the stanza) on this identical stanza, we are to understand the
latter half as: "as in milking a cow [which does not yield curd immediately]". The
Sarvastivada version preserved in the MVS(p.393b) gives this sense without the
slightest ambiquity: '[The effect of] evil done is not experienced at once; unlike
milk turning into curd. It is like fire covered on top with ashes; a fool gets burnt only
after stamping on it for a long time.'
This interpretation would also accord with the reading sajjam chiram of
PDh 107 and sadyal;1 ksirarp of Udv(Sk) IX 17. Possibly, both significations of the
Pali verb muccati - to be released and to coagulate - are intented in the stanza, as
Andersen (op. cit. p.209) suggested.
The above examples should be more than sufficient to demonstrate the usefulness of Dh(C) for the comparative study of the PaliDhammapada in particular,
and of the different Dhannapada versions in general. Let us hope that, with our
humble translation of the core 26 chapters of Dh(C), future researchers, better
equipped and informed, will be facilitated in some ways in this field of study.

93

Notes
1

Brough p.xvi

2 Nakatani H A Sudy of the Suba~i manuscript of the Udiinavarga (Kyoto,1988)

3 infra 4.2
4 Beal S., Dhammapada with accompanying Narratives, translated from the
Chinese. Reprint (Calcutta, 1952).

5 Beal, op. cit.

6 S. Levi, 'L' Apramiida-varga; Eltude sur les recensions des Dhannapada'. lAs.
dixieme serie, tome XX, pp.203-94. (Paris,9 1912). In our translation ofthe
stanzas, however we have differed from his renderings at several places (see the
notes to our translation).
7 Robinson R., Chinese Buddhist Verses (London, 1954) pp. 13-15.
8 Willemen C., The Chinese Udiinavarga, translated and annotated, MCB Vol.
XIX (Bruxelles, 1978).
9 Just a couple of such instances: In Dh(C) 12.9c and 12.lOc, it opted for R
which is the reading given in all the other 3 versions. However, this reading is
hardly meaningful. In Dh(C) 13.3d, it opted for EE , where obviously the
Taisho reading of ~ makes perfect sense, as supported by the parallel stanza
etc (Cf our notes for the stanzas concerned below).

10 Eg. cf. 281 b kiiyena ca akusala1!l na kayirii. with Dh(C) 28.2b

(running tr.: bodily-not-kusala-not-do).
11 Brough, p.180.
12 ibid, p.243.
13 ibid, loco cit.

14 Beal, p.l n.3.

15 See also infra ch 34, n.5!.
16 Levi p.239
17 Cf. Sodo Mori, 'The origin and the history of the bhanaka tradition,' in
Ananda Ed. Karunadasa Y. (Colombo, 1990), p.125ff
18 DA ii 566; AA ii 551

~ 9 Brough p.28
20 In Skt, too we find such catviiri dhannapadiini (but in the sense of spiritual

94

Dh(P),

ilphorism): anityiig sarvasaJTIskiiriil}; dul)khiil) sarvasaJTIskiiriil); niriitmanal)

s~asaIJIskiiriil);

21

siintaIJI nirviilJaIJI ca (DharmasaIJIgraha, 55).

t!ii1 or t!1iJ~
also occurs in T12 p.536c, Tl5 p.s79c, T22
T24 p.818a, T25 p.278b, 1'26 p.92a, T32 p.288a,
etc.

p.447c,

22 Eg. E. Lamotte, Saddhatissa Vol. p.149.

23 See Yin Shun, The Compilation of the Primitive Buddhist Canon (Taipei,
1971), pp.629ff.

24 Mizuno, p.38f.
25 For detailed references, see ibid pp37ff.
26 Depending on whether we regard SA(var) as belonging to which of the two
schools (or even to Dharmagupta as some think).
27 Saddhatissa Vol. p.168.
28 Brough, p.27.
29 ibid, p.28.
30 ibid, p.29.

31 Warder, A.K., Indian Buddhism (Delhi, 1980) 2nd edn; p.279.

32 Brough, p.28.
33

This school, while having certain k~udraka texts, does not seem to have had a
as such. See Compilation, pp.47lff.

k~udraka-pi!aka

34 E.g. Vi H, "On the source-material for Primitive Buddhism" in

j;pl!tg~liff~
Vol.II, pp.158-166; a.c. Pande, A Study on the Origins
of Buddhism p.53; E. Lamotte, Saddhatissa Vol pp.149f; H. Nakamura. Indian
Buddhism, p.45, etc. See also further discussion below.
35 1'22, p.49Ic.
36 Lamotte, op cit, p.153.
37 Winternitz M, History of Indian Literature (English translation) 1933, Vo1.I1

p.77.
38 S II 267; A I 72-3, III 107; SA 1'2, p.345b.

39 Saddhatissa Vol. p.154.

95

40 Pande, p.48f.
41 loco cit.
42 Compilation, pp.800ff.
43 ibid, pp.629ff.
44 ibid, pp.807f.
45 ibid, p.54.
46 See ibid, p.54f.

47 Hakuju Vi, Indo Tetsugaku Kenkyu Vol 2, pp.158-l66.

48 Cf. his Indian Buddhism (Delhi, 1989) reprint, p.27 note 30.
49 ibid p57ff
50 In the Vimuttimagga (I 1648), these two works are in fact called
"abhidhamma" ( jli!fIUJtIt
or just IUJttt )
51 T27 p.396a.
52 Wogihara V (ed.), Abhidhannakosa-vyakhya I p.12. The same assertion
also occurs in Abhidhrama-mahavibh8$a T27, p.1 b; and
Abhidharmakosabh8~ya, ed. P.Pradhan, p.3
53 Udv(Cl), p.~9b.
54

MiZ~(}"l>~l;('
-,
f ~ .....

55 1'25; p.307af.
56 Similarly Mvu ii p.47, etO:--,~~
,~~

-r..e;.

57 Udv(C2). p777 a.
58 Compilation, p.545f.

59 ibid. p.545.

60 loco cit.
61 MVS, p.lb.

62

Brough, p.40. Brough here also wrongly tells us that the author of
MPPS"specifically attributes the work o( collecting and arranging the verses
to the time of the original compilation of the canon (in accordance with the
common tradition of the sects), immediately after the Nirvana of the
Buddha". The word "immediately" is to be found neither in the Chinese

96

original nor in Levi's French translation.

63 Note, however, that according to Tiiraniitha, this Dharrnatrata is to be distinguished
from the one in MVS . Cf. Lama Chimpa et. al. Tiiraniitha' s History of Buddhism in
India (Delhi, 1990) p.104
64 MVS, p.269b.

65 See Study, p.115.

66 Lin Li-Kuang, op. cit. p.35 1.

67 T41, p.lla.
68 See Brough, p.230f.
69 Udv(Cl), similes specifically preceded by the word ~
('simile') occur at
(Just as), about 262 times. There are
least 55 times; those preceded by 1itlll
others preceded by tlll ('as', 'like'), etc.

70 For a good idscussion on the diif$fiintika, see Study, chapters 6 and 8.

71 See, for instance, Compilation, p.54f.
72 Study, p.374f.
73 Lii Cheng, loc. cit.
74 Cf Dh(P) 23, 204, 260, 267, Dh(C)l.l
75 Cf, DhA 3 p.230
76 ibid

77 Cf Udv(Cl), p.731a-b
78 Tomomatsu E,' Slitrruarpkiira Et Kalpaniimal)c;Jitikii 'in JA 1931 Oct-Dec,
pp. 135-174; pp.245-337
79 ibid pp.284ff

80 Singh A, The Heart of Buddhist Philosophy - Diimiiga and Dharrnakirti

(Delhi. 1984)
81 AKB p.258f
82 Singh A, op. cit. p.21
83 T4 no.201 p.259c.

97

84 ibid., loco cit.

85 Cf. T27. p. 43c, p. 105b, etc.

86 AKB(E) Intro p. 36
87 T27 p.782b.
88 Przyluski p.246ff.
89 Jayatilleke K.N., Early Buddhist Theory of Knowledge (Lodon 1963)
p.381f.

90 Przyluski, ibid
91 Pruden L. M.(English tr) Abhidharmakosabha~yam by Louis de La Vallee Poussin Vol I
(Berkeley, 1988) p36, Kato R p73f
92 For details, see Dhammajoti p.60ff.
93 Brough, p.24.
94 ibid, p.30.
95 In his preface, he speaks of a Dharmapada "of nine-hundred stanzas". Mizuno
(op. cit., p.269, etc.) actually assumes that his revision on Dh(C) was to a
large extent based on Udv(Sk).
p.307:
~~~~~~T~*~~~~~~~~~
~~,7J~~~'U~~~f'F~ Ilr~~ifJ\:&fI rt;~~

96 1'25

97 De long p.289
98

Brough, p.35, n.3.

99 See above, p.16 and n.42.

100 E.g.J. Brough, K. Mizuno; F. Bernhard, S. Levi, C. Willemen, etc. See
references given in our bibliography.
101 Roth, p.135.
102 ibid, p.I35.
103 Shukla, p.iv.
104

Roth, p.96.

98

105 ibid, p.94.

106 Shukla, p.v, viii.

107 Palihawadana, M. "Bhamassu Re-examined" in Vidyodaya Journal of Social

Sciences, Vol. I No.1. 1987 p.89.
108 The Taisho edition, based on the Korean edition, lists 42 chapters. Mizuno
(op. cit. 343ft) has corrected this on the basis of the other 3 editions restoring
it back to 39 chapters.
109 See Mizuno, p.347.
110 Mizuno, p.349f.
111 T55, p.98a.
112 See Lin Li-Kuang, op. cit., p.327ff.
113 MVS, p. 44c, 358b, 496a, etc.
114 Mizuno, p.5 n.2.

115 ibid, pp,262ff.

116 See Willemen, p.xXIV, and the notes to his translation of Udv(C2).
117 ibid. p.xXIV.

118 ibid, p.xXI.

119 Mizuno, p.3?O.

120 Levi (op. cit. p.207) seems to have misunderstood this sentence which he
renders: "Les chapitres donnent l'origine, les vers donnent Ie sens."
121 See Brough, P.256, p.224f; Palihawadana, p.48? n.34, p.439 n.25.
122 See Compilation, p.213f.
123 Sparham's tr., TbUdv(E) p.lO
124 Mehendale M.A., Bulletin of the Deccan College Research Institute XVII
1955, pp.66ff.
125 Brough, p.230f.
,126

1m': ' ':

literally means the interior of a dwelling place. One is

99

however also tempted to take it as a scribe's mistake for '~ '. ' mt~
then means 'drift on', 'wander on'; which meaning however is already
derivable from mt alone.
127 Willemen, p.ll n.6. Incidentally WilIemen seems to have made another
mistake by taking this story to be explanatory of Udv(C2) 2.6 - The
corresponding Udv(C2) verse should be 2.5 cd (which however does not
contain the word ill 'slack', which the story mainly purports to explain).
128 ibid. p.XXVf.
129

Bemhard, p.877.

130 T4, p.777a.

131 Mizuno, p.483.
132 Willemen, p.xXVIIf.
133 See also our footnotes (n.16 and 17) for the translation of this stanza.
134

Willemen, p.XXVIIf.

135 Mizuno, p.514.

136 One should perhaps also allow for the possibility that the translator had
here consulted an Indian original which was different from that of Udv(CI).
137 For the meaning of pa/igham, see our footnote for the English translation
of the stanza.
138 Mizuno, p.480f.
139 See Compilation, p.58f.

140 Saddhiitissa Vol., p.169.

141

ibid, p.170.

142 Roth, P.94

143 For comments on Brough's comments on the Pali Dhammapada and its
commentary, see M. Palihawadana, ' Dhammapada and Commentary: some
textual problems and Brough's comments on them' in Vidyodaya Joumal of
Arts, Science and Letters, Special Silva Jubilee Volume Feb. 1984 pp.260 - 271.

144 Brough, p.180 n.5.

145 This has invited criticism from others. Eg. Palihawadana in ' Bhamassu

100

Re-examined', Vidyodaya loumaJ of Social Sciences, VoU January 1987,

p.87.
146 See BHSD, p.475.
147 See our footnote to the English translation of the stanza.
148 This important sentence was rendered wrongly by Levi (lAs 1912, p.207):
"Par unjuste equilibre, dans les textes canoniques, les chapitres donnent
l'origine, les vers donnent Ie sens. "
149 Beal, p.2.

150 Levi, p.205.

151 Brough, p.38.
152 Compilation, p.813.
153 Willemen's (op. cit., p.xXV) restoration of this as 'amagga'seems

rather far-fetched.
154 See, for instance, Mizuno, pp.62, 63.

155 Brough, p.36.

156 Mizuno, p.268f.
157 ibid, p.309.
158 ibid, p.269.

159 We are tempted here to conjecture on the possible significance of the

figure 13 : The PDh has 13 chapters common to all extant Indian versions;
Dh(P) and the core of Dh(C) (and probably Dh(Gr) both have 26 chapters, a
double of 13; here Jy Chien collected another 13 chapters - This is
intriguing. It is not impossible that the earliest commonly recognized set of
chapter heads could have been 13. But, this is of course hardly conclusive.
160 Willemen, p.xIV.
161 Beal, P.6f.

162 ibid, p.6.

163 Brough, p.36.

164 J.W. De Jong, 'Fa-hsien and Buddhist texts in Ceylon', lPTS

101

Vol. IX 1981

pp.108ff.
165 ibid, p.l13.

166 Willemen, pp.xIII, XVIIIf, etc.

167 Mizuno, p.2lf.

168 K. Mizuno 'On the *Arthapada- siitra', (in Japanese) Journa1oflndian and
Buddhist Studies 1-1 1951 p.92.
169 Mizuno, p.24.

170 Besides Mizuno, WiIlemen also has a similar tendency. Thus he remarks
(op. cit., p.xIX): "We know that the final added chapters are not from a
Dharrnapada, neither the Uv nor the Prakrit Dharrnapada, because these
chapters contain no concordance with these texts .... "
171 Brough, p.36.
172 Levi p.208

173 Brough, p.35.

(on the Prakrit form udaka, see Brough, p.45f)
174 Brough p.243
175 Cone Margaret, 'Patna Dharmapada' in Journal of the Pali
TextSociety XIII, pp. 101-217.
176 Mizuno K, 'The new and old of the stanzas ofthe Dharmapada'
in Buddhist Studies Vo1.l2 p. 23ff (Hamamatsu, 1982).
177 Dhammapala G et. a1 Buddhist Studies in honour of
Hamma1ava Saddhatissa (Nugegoda, 1984) p.I72.
178 T28 p.281b
179 T24 p.35b.
180 Brough p.36

181 BHSD p.239.

182 TbUdv(E) p.189 n.306.
183 Brough p.36
184 DhA I p.22.
185 Palihawadana p.421 n.1.

102

186 We may also note the Pali tenn purejava (Buddhist Sanskrit
purojava ) - 'preceding', 'controlled by' - which according to the
Pali-English Dictionary has the same signification as
pubbarigama ).
187 Roth p.94.
188 Shukla p.v.viii.
189 Cf. BHSD (p.475) on vahati and PTSD (pI53, p133) on ubbahati and
udabbhadhi. On the latter word occuring in Sn 4 (yo manam udabbadhI ),
PTSD, following the Pali commentary, gives the root -Vvadh. Brough Cop.
cit, p.199) thinks this questionable and suggests instead the root -V vrh .
190 Mizuno, pp. 302ff.

191 BaneIjee A.C. Two Buddhist Vinaya Texts in Sanskrit:

Pratimok$a-siitra of Gilgit Ms. (Calcutta, 1977) p.55.
192 See Mizuno K, 'The new and old of the stanzas of the Dharmapada texts'
in Buddhist Studies Vol.l2 (Hamamatsu, 1982). p.16f.
193

T24 p.836b.

194 op.

cit. p.25 1.

195 On this Prakrit fonn udaka, see Brough, p.45f.

196 Andersen, p.I64.

197 Brough, pp.180ff.

198 One in fact wonders whether yada could not have come from yadJ
possibly yadi + anisedhe ?

199 Buddhadatta, p.19 n.1.

103

Translation
and
Annotations

9 TWIN VERSES
[A pair of verses is given in each case here] because together they clarify each other. Good
and evil forming a contrasting pair, the import [of verses with moral sgnification] is not
given singly.

(l)

Mind is the origin of events

They have] mind as the chief, and are mind-impelled.
If one harbours an evil thought in the mind
And then speaks or acts;
Suffering persues one necessarily.
As a cart [necessarily] rolls over the track2.

(2)

Mind is the origin of events,

They have] mind as the chief, and are mind-impelled.
If one harbours a good thought in the mind
And then speaks or acts;
Happiness pursues one necessarily,
As a shadow [necessarily] follows its substance>.

(3)

One who accords with an improper mental attitude,

And, bound by follishness, enters into darkness,
Who is arrogant, and [accepts] no Dharma
- How can such a man understand the well-spoken?

(4)

One who accords with a proper mental attitude,

Who understands clearly.
And has no envy,
- Such a man promptly understands the well-spoked.

(5)

One who resents the enemies

Is never without an enemy.
By not resenting [enmity] ceases naturally
- This is the way to persue'i

(6)

Not delighting in blaming others

One should examine6 oneself
- He who realizes this,
Will forever befronble-free7 .

104

(7)

One who lives seeing the body as pure,s

Unrestrained in the senses,
Immoderate in food,
Lazy and timid
- Such a one is overcome by Evil,
Like grass by win<F.

(8)

One who contemplates the body as impure,

Restrained in the senses.
Moderate in food.
And always delighting in effort
- Such a person is unmoved by Evi
Like a huge mountain [unmoved] by wind-D.

(9)

One who does not vomit the poisonsll within,

Whose craving mind races about,
Who has not tamed himself;
Is unworthy of the robel2

(10)

One who can vomit the poisons within,

Who is ethically aligned and mentally appeased,
Who has subdued the mind and is tamed,
Is worthy of the robel3.

(11)

Taking the real to be unreal,

And the unreal, real;
This is false thinking,
And one will not get the benefit of the reaP4.

(12)

Knowing the real as real,

And the unreal, unreal;
This is right thinking,
And one surely gets the benefit of the reallS .

(13)

As when a house is ill-roofed,

The rain will get in.
When the mind does not watch one's actions,
Lust will get into itl6.

(14)

As when a house is well-roofed

The rain will not get in.

105

Mind restrained and actions watched,

Lust will not ariseI7.
(15)

The case of an evil man influencing another

Is like that of one being near a foul thing;
Being increasingly deluded and practising wrong
One unknowingly soon becomes evilI8.

(16)

The case of a virtuous man influencing another

Is like that of one being near a fragrant thing
Advancing in wisdom and practising good,
One becomes pure and fragrant in his actioml 9 .

(17)

There is sorrow in doing, and sorrow afterwards;

For the evil doer, there is a two-fold sorrow.
He is sorrowful, he is fearful on reflection~O
Seeing his evil, his mind is afflicted21.

(18)

There is joy in doing, and joy afterwards;

For a doer of good, there is a two-fold joy.
He is joyful, he is delighted on reflection;
Seeing his merit, his mind is happy22.

(19)

He repents now, he repents afterwards;

An evil doer repents doubly.
His is a trouble of his own makin~3
His evil retributed, he is tormented24 .

(20)

He is delighted now, he is delighted afterwards;

He who does good is doubly delighted.
His is a blessing of his own makin~5
His merit retributed, he is happy26.

(21)

Those speaking craftily and longing for much,

Indulgent, observing no training rules,
Having within lust anger and delusion,
And not practising concentration and insight27
- Such people gather like a herd of cows.
They are not followers of the Buddha28

(22)

Those speaking timely and seeing for little,

Living the spiritual life in accordance with the Dharma,

106

Eliminating lust hatred and delusion,

Possessing right thoughts and a liberated mind,
Whose views are right, and not giving rise to [false ones)19
- Such people are disciples of the Buddha'o.

107

Notes
(1)

{"ill!
translated here as 'mind-impelled', seems to correspond to manojavii/;1
of PDhl, and all the other extant Indian versions, as well as Udv(Tb) and all
excepting 1 Chinese versions; against manomayii of Dh(P) . See supra INTRODUCfION 4.2.1, for a detailed discussion of this piida

(2)

The meaning suggested by the stories in DhAv(C) and Udv(Cl) would be: 'As
a cart rolls over [the sinner] on the track'. But 'track' here may also connote
'path'.
Beal appears to have simply taken over the usual translation based on the Pali
tradition, without at all actually translating the Chinese line as it stands. The
commentary on Udv(Tb) too seems to agree essentially with the Chinese commentary (TbUdv(E) p.189, n306). See supra INTRODUCfION 4.2.1.
Cf Dh(P) 1; PDh I; Udv(Sk) XXXI 23; Mkv XXV; Dh(Gr) 201; DhAv(C), i
p.583a; Udv(Cl) 13 p.760a, b; Udv(C2) 13 p.795c; EX 51 p.827b; Arigu 4
p.540a; Tzy Ai p.549c; ft(C) p.664a; MSarVB(C) 8 p.35b; MVS 72 p.37Ib;
Old MVS12 p.15c; 38 p.28Ib; Old MVS22 p.428a; Siiri 15 p.628b; TbUdv(E)
24 p.137.

(3)

Cf Dh(P) 2; PDh 2; Udv(Sk) XXXI 24; Mkv XXV; Dh(Gr) 202; DhAv(CJ 1
p.583b; Udv(Cl) 14 p.760a, b; Udv(C2) 14 p.795c; EX 51 p.827b; Arigu 4
p.540a; Tzy Aip.549c; ft(C)p.664a; MSarV(C) 23 p.751b; MSarVB(C) 8 p.35b,
c; MVS 72 p.371 b; Old MVS 1 38 p.281 b; Old MVS2 2 p.428a; TbUdv(E) 25
p.137.

(4)

These two verses do not have their Pali counterparts. Their essential meaning
corresponds to a verse in Udv(Cl) (p.760b), also occurring in Udv(C2) (p.795c)
(Cf also TbUdv(E) 26, 27, 28), which says that to understand the Buddha's
Dharma, one must have an extremely pure mind, and be free from arrogance
and harmful intentions. The commentary thereon in Udv(Cl) (p.760 b-c) gives
the story of an arrogant, angry king who demands that he be satisfied by the
sermon of a preaching bhik~u. The latter then utters this verse on hearing which
the king repents.

(5)

Cf Dh(P) 5; PDh 253; Udv(Sk) XIV 11; 1m ii 184; Gil III ii 184; Udv(Cl) 8
p.697a; Udv(C2) 9 p.784b; MX 17 p.532c, p.535c; EX 16 p.627b, p.628a; T3
p.69a; Ms V 24 p.160a; TbUdv(E) 8, 9 p.53.

(6)

Cf Yamiimase in Dh(P) 6. Buddhadatta (p.2) following DhA (1.65), takes this

word to mean 'die'. Andersen (p.213) though apparently accepting the possibility of this meaning, is more cautious, and remarks that its meaning is uncertain, probably 'to subdue one's self (loc. cit.). The meaning of 'controlling
oneself, however, is given by DhA 1-65.

108

(7)

Cf Dh(P) 6; PDh 254; Udv(Sk) XIV 8; Gil III ii 184; MA 17 p.535c.

(8)

Cf Dh(P): Subhiinupassin vihiirantaIJI ......... ( Yamaka 7). The Pali tradition usually understands subhiinupassIJI as 'contemplating pleasure'. But both the Chinese vrsion and the Tibetan (cf TbUdv(E) p.119) refer this to the contemplation ofthe body as pure.

(9)

Cf Dh(P) 7; PDh 7; Udv(Sk) XXIX 15, 15A - 15E; Dh(Gr) 217; Udv(Cl) 15
p.749b; Udv(C2) 15 p.793b; TbUdv(E) 14, p.1l9.

(10)

Cf Dh(P) 8; PDh 8; Udv(Sk) XXIX 16, 16A - 16E; Dh(Gr) 218; Udv(Cl) 16
p.749c; Udv(C2) 16 p.793b; TbUdv(E) 15 p.119.

(11)

m~

(12)

Cf Dh(P) 9; PDh 94; Udv(Sk) XXIX 7; Dh(Gr)194; Udv(Cl) 7 p.748b; Udv(C2)

7 p.793a; MsV9 p.68c; DgV 43 p.882c; MsgV2 p.241a; TbUdv(E) 6 p.ll8.

literally would be 'poisonous attitude', or 'poisonous state'.

Whereas the third line here speaks only of taming (~ ), Dh(P) has dammasacca. In this respect, Dh(C) here may correspond to Udv(Sk) (apetadamasauratya) and Dh(Gr) (avedu dama-soraca): as dama (taming) and sauratya
(gentleness) may have been understood to refer to two similar traits - the third
line in the following stanza (ll\f{j'B~
) is even more suggestive of
this possibility.
(13)

Cf Dh(P) 10; PDh 95; Udv(Sk) XXIX 8; Dh(Gr) 193; Udv(Cl) 8 p.748b; Udv(C2)
p.793a; MsV9 p.68c; DgV 43 p.882c; MsgV(C) 2 p. 241a; TbUdv(E)7 p.1l8.

(14)

JHU

(15)

Cf Dh(P) 12; PDh 172; Udv(Sk) XXIX 4; Dh(Gr) 214; DhAv(C)p.583c; Udv(CI)
4 p.748a; Udv(C2) 4 p.793a; DgV 43 p.882c; TbUdv(E) 3 p.l17.

(16)

Cf Dh(P) 13; PDh 351; Udv(Sk) XXXIII; Dh(Gr) 219; DhAv(C) p.583c;
Udv(Cl) 11 p.759c; Udv(C2) 11 p.795b; EA 9 p.591c; TbUdv(E) 12 p.135.

if Ji is taken as adjectival, one can also translate this compound as 'real

benefit'. Cf Dh(P) 11; PDh 171; Udv(Sk) XXIX 3; Dh(Gr) 213; DhAv(C)
p.853c; Udv(Cl) 3 p.747c; Udv(C2) 3 p.793a; Dgv 43 p.882c; TbUdv(E) 2
p.117.

Udv(Cl), which is more or less the same as Dh(C), comments: "If a man does
not rectify his actions, there will be leakage with regard to form, sound, smell,
taste, touch and mental objects (dharmas). [Such a man] also does not contemplate on impurity, [thus] leaking out thiiJ.1e fluid of the three poisons which
overflow violently." (pp.759c-760a).
(17)

Cf Dh(P) 14; PDh 352; Udv(Sk) XXXI 17; Dh(Gr) 220; DhA v(C) p.583c;
Udv(Cl) 12 p.760a; Udv(C2) 12 p.795b; EA9 p.591c; TbUdv(E) 13 p.l36.

109

(18)

No parallel verse traced so far.

(19)

No parallel verse traced so far.

(20)

Comparing this verse with the Dh(P) IS, one is quite tempted to concede to the
(correpossibility that ffE in the third line could have originally been fBt
sponding to so in the Pali line), being an orthographic mistake. In this case the
line would read: 'He is sorrowful, he is fearful'. This same remark applies to
the third line of the next verse which would then read 'He is joyful, he is delighted'.

(21)

Cf Dh(P) IS;PDh 3; Udv(Sk) XXVIII 34; Dh(Gr)20S; PhAv(C)p.S83b; Udv(Cl)

32 p.746b; Udv(C2) 31 p.792c; EX 26 p.692b; T249 p.244a; TbUdv(E) 32
p.llS.

(22)

Cf Dh(P) 16; PDh 4; Udv(Sk) XXVIII 3S; Dh(Gr)206; DhA v(C) p.S83b; Udv(Cl)
33 p.746c, p.747a; Udv(C2) 32 p.792c; T32 p.463b; TbUdv(E) 31 p.llS, 33
p.116.

(23)

Comparing this third line to the Pali Piipan me katanti tappati we could also read
the Chinese line as a self- reflection; 'That trouble is of my own-making'.
Similarily for the third line of the next verse.

(24)

Literally 'heated vexation' or 'heated remorse' (Cf tappati).

Cf Dh(P) 17; Udv(Sk) XXVIII 36; Dh(Gr) 203; DhA v(C) p.S83b; Udv(Cl) 34
p.747a-b; Udv(C2) 33 p.792c; T24 9 p.244a; TbUdv(E) 30 p.llS.

(2S)

S. Beal, probably on account of his Christian conditioning, renders this and the
following line as follows: 'He enjoys Divine protection (here), and he receives
reward and is at rest (hereafter)' (Beal, p.36)

(26)

Cf Dh(P) 18; Udv(Sk) XXVIII 37, 38; Dh(Gr) 204; DhA v(C) p.S83b; TbUdv(E)
33 p.116.

(27)

l1:f/iil, corresponding to samatha and vipassanii.

(28)

Cf Dh(P) 19; PDh 290; Udv(Sk) IV 22; Dh(Gr) 190; Udv(Cl) 22 p.643b, p.644a;
Udv(C2) 21 p.779b; EX 23 p.673b; TbUdv(E) 19 p.18.

(29)

This line J!Jf1'~

is a little obscure. One could perhaps also translate:
" And not giving rise to [desire] when confronted with[teptation].

(30)

Cf Dh(P) 20; PDh 291; Udv(Sk) IV 23; Dh(Gr) 191; Udv(Cl) 23 p.6S8c, p.659;
Udv(C2) 22 p.779b; EX 23 p.673b; TbUdv(E) 20 p.18.

110

10 HEEDLESSNESS
[The purpose of] this chapter on 'Heedlessness' is to help us restrain from sensuality by
drawing on material connected with disciplin6'(naya). It is to help us avoid doing evil
and examine our faults. By [pointing out] the Way, it exhorts us to be virtuous

(1)

The ethical life is the Way to immortality;

Heedlessness is the Path to death.
Those without craving never die;
To lose the Way is to lose one's life!.

(2)

The wise excels in guarding the Way2

And never becomes heedless.
Not craving, one attains to happiness;
Whence the bliss of attainment3 is obtained4 .

(3)

One should constantly devote to meditation,

Be firm, and persevere in the proper course.
The strong ones thereby transcend existence,
And [attain Nirvana], the Supremely Auspicious;.

(4)

One who always gives rise to right mindfulness,

And whose actions are pure;
His evil will be easily eradicated,
Self-restrained, living by Dharma6,
Not transgressing, skillful, his name spreads afar7

(5)

Bringing forth effort and being heedful,

Restraining himself and taming his mind,
The wise makes an ilIuminatoJil [for himself],
And does not return to the sea of darknesSl.

(6)

It is difficult to understand the fools' mind;

It is greedy, scattered and delights in disputes
The intelligent man values caution,
And protects it as his precious wealthlO.

(7)

Do not crave or delight in disputes,

And do not indulge in sensual pleasure.
He who practises meditation and heedfulness,
Can gain great happinessll .

111

(8)

To be heedless is like to be self-imprisoned.

He who realizes this is a noble one,
Who has ascended to wisdom's mansion,
Free from danger, truly safe.
Such a wise man looks down upon the foolish,
Like [one] on the mountain and [the other] on the ground 2

(9)

Reaining upright amidst the chaotic,

One is uniquely awakened.
Such a man's power surpasses a lion's.
Leaving evil, he becomes the Greatly WiseJ3.

(10)

By drowsiness, heavy as a mountain;

The deluded one is coveredl4.
Lying down comfortably, he acknowledges no suffering,
And hence enters the womb again and againl5 .

(11)

There can be no occasion for self-indulgence;

He who is well-restrained can exhaust the cankers.
The moment when one indulges, Mara gets his chance,
Like a lion [waiting] to catch the deeti6.

(12)

He who has no self-indulgence,

Is a disciplined bhiksu.
He, whose thoughts are well calmed
Should constantly guard his mindl7.

(13)

A bhiksu finds happiness l8 in caution;

Heedlessness gives him much worries.
Changing disputes from small to big,
And accumulating evil, he gets himself into fireJ9.

(14)

The precept observance is meritorious and brings happiness;

Transgressing the precepts produces fear at heart.
Destroying the cankers of the three spheres.
One comes close to Nirvana2o.

(15)

If one was heedless earlier,

But regains self-control later
- Such a one illumines the world.
*Being mindful, he is focussed on proper [actions)21

112

(16)

If one made mistakes in doing evil,

But later covers over it by doing good
- Such a one illumines the world.
*Being mindful, he becomes skillful in proper [actionsJ!2.

(17)

If one abandons the homelife when young and strong

To vigorously practise the Buddha's teachings
- Such a one illumines the world,
Like the moon freed from c1ouds23.

(18)

If one previously had committed evil

But later stops and commits no more;
- Such a one illumines the world,
Like the moon freed from c1ouds.24

(19)

He who when living does naught to cause pain,

And at death does not grieve;
Has seen the Truth25 , and is fearless.
He feels no sorrow where [others] d~6.

(20)

He who can eliminate the black dharmas,

And trains only in the pure white ones;
Will cross over deep water, never to return.
He moves about with no attachment27 ,
Unsullied by [sensual] pleasure,
With no craving, and no sorrow28 .

113

Notes
(1)

Cf Dh(P)21; PDh 14; Udv(Sk)IVi; Dh(Gr) 115; Udv(CI)IP.636cf; Udv(C2)

I P.779a; EX 4 P.563c, 27 P.699b; TI25 P.889c; TI28 PAI5c; TI28
P.656bf; Sdsp 25 P.146b; T24 15 P.274b; TbUdv(E) I P.15.

(2)

Udv(CI) (637b): "'The wise excels in guarding the Way'. - The wise ones
who excel and are foremost in virtues live the spiritual life ( lit: cultivate the
self) without any shortcoming, and can properly distinguish the various destinies (gatt) and Ways. The wise ones are intelligent and without delusion.
They are always seen [in their good actions] and praised by gods and men.
As a result, the True Dharma of the Buddhas is promoted and never discontinued. Hence it says. 'The wise excels in guarding the Way' "

(3)

One could also understand ~m

as the bliss of Enlightenment.

(4)

Cf Dh(P) 22; PDh IS; Udv(Sk) IV 2; Dh(Gr) 116; Udv(CI) 2 P637b; Udv(C2)
2 P.779a; TbUdv(E) 2 P.15.

as enlightenment, and hence ~m~

-af
lit: auspicious, luck(y), etc., is often found in Chinese sutras as a
translation for maIigala (See Sanskrit Japanese Dictionary, Vol II, p.986).
But one may also note that the corresponding Pali verse had YogakkhemalJl
anuttaralJl
(5)

Udv(CI): (P.637C): "SalJlsara is said to be inauspicious, having endless sorrow; like a wheel rolling on the track without ceasing. That which transcends this is the supreme; there is no other dharma higher than this dharma;
hence 'The Supremely Auspicious' "Cf Dh(P) 23; ItA i 81; PDh 16; Udv(Sk)
IV 3; Udv(CI) 3 P.637b; Udv(C2) 3 P.779a; TbUdv(E) 3 P.15.

(6)

P)$jj
- Udv(CI) (p.638b): "To nourish one's life by means of dharma,
not adharma; to seek [long] life by means of dharma, not adharma ... "

(7)

But unlike in Dh(P) 24, where all the adjectives refer to yasso, the only
nominative singular; in our Chinese verse, it is difficult not to split the second and the fourth lines each into two separate lines as we have done in our
English translation. Cf Dh(P) 24; sS ii 274; PDh 28; Udv(Sk) IV 6; Dh(Gr)
112; Udv(CI) 6 P.638b; Udv(C2) 7 P.779a; TbUdv(E) 6 P.16.

(8)

ill:1Y3
While the Pali, the Prakrit, the Sanskrit and the Tibetan versions
all have here the meaning of 'island', the two Chinese versions have here
'lamp', 'illuminator'. ill:J1t
is a translation for dipalJlkara in a Chinese
version of the Saddhannapur:lljarika Sutra. This would imply that the Indian
original here must have been dipa, and not the pure Sanskrit word dvipa

114

which could mean only 'island'. However, see also Brough's comment
(p.21O). The commentary in the Udv(Cl) (p.638 a-b) also makes the sense
of 'lamp' or 'light' quite clear:
" 'One's wisdom can be a lamp' - In a snap of the fingers, it accomplishes
four things. What are the four? It removes ignorance ( avidya); it burns up
the five-aggregate body; it consumes the fat of birth; and it eliminates forever the root of craving....... Even so does the light (~ ) of the Way of the
Noble Ones which, in a snap of the fingers accomplishes the [above-mentioned] four things ........ [Theiiryas thus] are not defeated by the fools. As
one has the light of the Way, one's mind cannot be shaken by the heretics.
Hence it says 'one does not return to the deep water of darkness' ".- Elsewhere, the Udv(CI) (p.646a, 646c, 647a, etc.) speaks of the Buddha, in order that the great Dhanna may continue for long and "become a great torch
-light (*~:~
for the future sentient beings", teaches the verses to
the bhiksus.(cf S V Mahavagga LVI. 38). Also cf following stanza in
Udv(CI) (p.207c):

~:He*1J-@!' EI*~~~
tzoI~nt~

~*~#~

/f~IIlPJTlfil( 7J<M~7E,~

Also infra, ch.19#1

"

~lfil([IJtj~

/ftzo*~

"

(We are also reminded of the Fire of Knowledge of the Noble Path" in the
Dhammapadaffhakatha story connected with Dh(P) 31.)

Udv(C2) here also has 'lamp of wisdom' ( ~~

p.779b "The wise is like a bright lamp..... ".
(9)

). Cf also Udv(C2) 16

See note 8 above.

Cf Dh(P) 25; PDh 29; Udv(Sk) IV 5; Dh(Gr) iii; Udv(CI) 5 P638a; Udv(C2)
6 P779a; TbUdv(E) 5 p.16.

tJIlf in d is an old translation of ogho (see SID p.302) Levi, followed by

Brough, misses this, leading to diverse conjectures of how the original for
the Chinese text might have been read (Brough, p.211). The Chinese character means, primarily, "deep water", "deep pond", In our text, it also appears to translate rahadalhrada (or equivalent), as in Dh(C) 14.8a :
Vtzo~tJIlf
(- Dh(P) 82a); and oka (or equivalent) as in Dh(C) 15.2c
(- Dh(P) 91d. Udv(Sk) XVII Id has both okam and ogham here - Geiger
considers oka to be a direct contraction of udaka. Vide PTSD p.162). See
also n.4 for Dh(C) 15.2.
(10)

Cf Dh(P) 26; PDh 17; Udv(Sk) iv 10; (Dh(Gr) 117; Udv(Cl) 10 P.639c;
Udv(C2) 10 P.779a; TbUdv(E) 10 p.16.

115

In the last line.~

probably correspond to dhanarp settharp of Dh(P).
Brough (p.36) in fact has highlighted this as an instance of agreement in
readings between Dh(C) and Dh(P) which are not shared with the other versions (which have in this case sresthi).
(11)

Cf Dh(P) 27; Udv(Sk) IV 12; Dh(Gr) 130ab, 134cd; Udv(C1) P.640a (identical with our verse), Udv(C2) 11 P.779a, TbUdv(E) II p.16.

(12)

This verse alone in the chapter has 6 lines. Cf Dh(P) 28; Mil 387; PDh 19;
Udv(Sk) IV 4; Dh(Gr) 119; Udv(C1) 4 P.637c; Udv(C2) 4 - 5 P.779a; Tl25
P890a; Tl28 P415c; Tl28 P.656cf; TbUdv(E) 4 p.15.

(13)

Cf Dh(P) 29; PDh 18; Udv(Sk) XIX 4; Dh(Gr) 118; Dh(C) 18 P.570c;
Udv(C1) 3 P.71Ic; Udv(C2) 4 P.786c; MVS 93 P.482; Old MVSl 47 P.355b;
TbUdv(E) 4 p.71.
However, the simile used in all the above references is that of a horse, and
not a lion, as in our verse.
In Levi's translation (Levi, p.282),~*~
in d is rendered: ....... on
realise 1a grande sagesse." (i.e. ~
is taken as a verb 'to become')

(14)

Yuan and Ming read JIjJ(

('to cover', 'becloud') instead of ~ ('fault',
'problem'). We have opted for the former, as it is clearly suggested by the
context. IMtIUf;
often translates middha., One finds the translations
'1MtIUf;pJT~
(covered 'by sleep') and IMtlUf;pJT:m~.m
(
drowsy and heavy, being covered by sleep') for middha-guruka (cf SiD
(p.1042). On the other hand, ~ is on~ of the translations for Nivara1)a
(ibid p.696. The commoner one, however, is ~ which also means 'cover').
All this, taken into consideration as a whole, leads one to believe that the
whole stanza has a unitary theme of the middha-nivara1)a binding the ignorant, by reason of his lack of apramada, to sarpsara. Levi, in his translation
(Levi, p.282), however, splits the Chinese characters in a-c into seven components - apparently treating these as seven distinct (albeit not unconnected)
factors contributing to one's repeated births.

(15)

This verse seems to have no parallel at all in the other versions.

(16)

Cf Udv(Sk) IV 13:
niiyarp pramiidakalal} syiidapriipte hyiisravakljaye pramattarp miira
anveti sirpharp va mrgamatrkii
Also cf Dh(Gr) 133; UbUdv IV 12 (TbUdv(E) 12 p.16)
On the connection of this stanza with iiitaka 93 v.92, as proposed by M.
Franke (Z.D.M. G. 19060.479), see Levi p.250. Levi (ibid p.24a), however,
does not seem justified in translating b of our text as : .. il peru maitriser les
courrants et obtenir l'epuisement". The exhaustion Oil - k$aya) should
obviously be that of the asrava. One can hardly find a Buddhist canonical
term corresponding to "mastery of the asrava"!
116

(17)

Cf TbUdv(E) p.20:
"By keeping pure morality,
And taking pleasure in caution,
Bhikshus, rest in all-knowing equipoise
And take good care of your minds".
In c of our stanza, we have followed the Yuan and Ming reading of 1fji
('calmed') instead of tJ ('pure') as in our text. ~1fji being a translation
for samiihita (cf SJDp.1425), IEfiJ
('properly calmed' or 'well calmed')
could quite easily translate susamahita.,~ in the sense of ,~tIE '
,~:&:
translated here as 'thoughts', is one of the translations for sarpkalpa
(cf ibid p.138l). Thus, this stanza seems to correspond well to Udv{Sk) IV
36:
apramadarata bhavata susila bhavata bhik$avafJ
susamahitasmpkalpab svacittamanurak$ata .
Also cf D II. 120; Dh(P) 327ab; Dh(Gr)124; (TbUdv(E) 32 p.20); Udv(C2)
37 p.779c.

(18)

DhA v(C) reads jjJG precept, and the story tells of a bhik$u who slips from
his precepts to take precious things belonging to a group of merchants ( ibid,
p.584a). This different reading would make the line read: 'A bhik~u should
be cautious with his precepts'.

(19)

Cf Dh(P) 31; PDh 23; Udv(SK) IV 29 (also cf 27,28,30 -32; Dh(Gr) 74;
Udv(Cl) 30 p.646c (also cf 28, 29, 31 -33, p.645c - 647b); Udv(C2) 28
p.779b; T24 p.9IOc; TbUdv(E) 26 p.19.

(20)

Cf Dh(P) 32; PDh 22; Udv(Sk) IV 32; Dh(Gr) 73; Udv(C2) 32 p.779c; T24
p.9lOc (also cf It(C) 4 p.679a); TbUdv(E) 29 p.19.
This and the next five verses form a group with 4 characters per line.
For a, Levi (p.278) renders quite differently: " Qui trouve son vonheur et
sajoie supreme.... ", inserting quite unjustifiably the verb" trouve", and taking 3& as an adjective.

(21)

Cf Dh(P) 172; PDh 20,21; Mii 104; Thag87l; Thag872; Udv(Sk) XVI 5;
Dh(Gr) 132; DhA v(C) p.584b; Udv(Cl) p.703a, p.704c; Udv(C2) 5 p.785a;
SS 1077 p.281b; SS(var) 16 p.399a; ES 31 p.721b; T2 p.5IOa, p.543a;
TbUdv(E) 6 p.61. See also following note.

(22)

Udv(Cl) (p.704c):
If one previously has done evil
But atones by doing good;

117

With regard to his attachment to the world,

With mindfulness, his thoughts are emptied of it.
to that in verse 15
Comparing the fourth line in Udv(Cl) ;&:~::I't=~
;&:5E::I't=
11: it is possible to see that ~ and 5E might have been
interchanged by virtue of the two ideograms being very similar; and likewise in verse 16, ~ and 11: might have been interchanged by virtue of
their being virtually homonyms.
Cf Dh(P) 173; Udv(Sk) XVI 9, PDh 20; Dh(C) 10 - 18 p.562c; DbAv(C)
p.584b; Udv(Cl) 6 p.704b; T234 p.1039b; TbUdv(E) 9 p.61 (also of 10,
p.6l).
(23)

Cf Dh(P) 382,I72cd; Udv(Sk) XVI 7; Dh(C) 34.22 p.572b; DbA v(C) p.584b;
Udv(Cl) 8 p.704c; Udv(C2) 8 p.785b; SA 1077 p.281b; EA 31 p.721b; T2
p.512a; MVS 26 p.125b; TbUdv(E) 7 p.61 (also of 8 p.61).

(24)

Cf Dh(P) 173; (also cf 172, 382) Udv(Sk) XVI 9; DbA v(C) p.584b; Dh(C)
l8p.565a, 16p.562c; Udv(C)6p.704b; T234p.103ab; MVS99p.511a; SS
1077 p.281b; SS(Var) 16 p.379a; ES 31 p.721b; T2p.5lOa, p.512a, p.543a;
TbUdv(E) 9 p.61 (also cf 10 p.61).

(25)

m -lit. 'Way'

(26)

The meaning of this verse is obscure, particularly the last line.

Its four lines are exactly the same as in Udv(Cl) (p.705a).
Cf TbUdv(E) (p.61) which gives a slightly different version:
"Those who feel no joy for life,

Feel no pain even at death

The steadfast who behold the state (of Nirvana)
Feel no sorrow though in the midst of pain."

Udv(Cl) (Joe. cit) comments as follows:

"Since birth, he has not committed any such evil as killing, stealing, and
sexual misconduct. When dying, his consciousness is clear and calm, without fear; and he sees no hell beings, animals or hungry ghosts, or evil spirits.
He sees only the auspicious signs - Hence, 'One who when living does naught
to cause suffering, And at death does not grieve' ......... This person who has
seen the Truth is already free from the five adversities. Though in the midst
of sorrow, he is indifferent and does not react. Nor does he grieve and cry
causing all kinds of vexation. - Hence, 'Has seen the Truth and is fearless;
He feels no sorrow where [others] would'."
The character 9;] in the fourth line of our text, is a prohibitive particle
'don't'; but this would make the fourth line out of tune with the rest of the

118

verse. We therefore prefer to follow the sense in the commentary in the

Udv(Cl) and read it as the negative particle ~ : 'not', which could have
been wrongly replaced by o/J
Cf. Ud p.46; Udv(Sk) XVI 11, 12; Udv(Cl) p.705a; TbUdv(E). II p.61.
(27)

~ (=f.if
) lit. 'reliance' or 'leaning on' Udv(Cl) (p.705 a-b) : "By 'reliance' is meant reliance on the unwholesome dharmas of lust. For this reason, the Tathiigata has said, 'It is the abandoning of reliance, without attachment. that is to be called true practice'."

(28)

Cf Dh(P) 87-88; Udv(Sk) XVI 14; PDh 264; Dh(C) 14.14-15; Udv(Cl) 12
p.705a; Udv(C2) II p.785b.

119

11. Mind
The chapter on 'Mind' explains that though the mind is empty [of material substance]
and formless, its activities are endless

(1)

Mind rushes to echoes,!

It is difficult to guard, to restrain.
The wise straightens its base,2
And its brightness then becomes great.3

(2)

[Mind] is fickle,4 hard to take care of5

It complies with every desire.
To subdue the mind is excellent
One's mind tamed, there will be calm.6

(3)

Mind is subtle, difficult to discern;

It moves according with craving.
The wise always protects his own mind;
When it is guarded, there will be peace

(4)

[Mind] travels alone, going far off,

Is concealed and incorporeal;
Those who restrainS this mind, drawing near the wa'fJ,
Will be released from Mara's bonds.!o

(5)

If the mind does not settle down,

Or know the Dharma;
And is deluded in worldly affairs;
There will be no proper understanding!!

(6)

Thoughts do not stop where they should;

They are ceaseless and endless,12
Meritorious actions can halt evil,
He who is aware [of this] is noble.!3

(7)

Though the mental events taught by the Buddha,

Are subtle and not [ultimately] real;
One must beware of the indulgent thoughts,
And not let the mind go as it likes.!4

120

(8)

Seeing the Dharma, one is happiest;

One's aims will be fulfilled.
The wise guards the subtle thoughts,
And breaks the causal conditions for suffering.l 5

(9)

The body cannot be had for long,

It will return completely to the ground;
Body decayed and consciousness departed
- What can one covet as a boarder therein?l6

(to)

The mind strives tol7 build dwelling places,

To come and go endlessly.
[It] one's thoughts are mostly devious,
One incurs troubles l8 for oneselfl 9

(11)

It is one's own mind which causes [suffering]

Not one's father or mother.
One must then work hard to align with the right,
And not turn back from meritorious actions70

(12)

Conceal the six [senses] like a tortoise7 1

Guard the mind like [the army guarding] the capital,
Fight Mara with wisdom;
And if victorious, there will be no more trouble.22

121

Notes
(1)

We follow the Yuan and Ming edns to read ~~.

. The simile of an
echo is a common one in Buddhism to express the idea of the unreality or
non-substantiality of things. Here it also appears to suggest the swiftness of
response of the mind.
would give a translation as folThe reading in our text here, fJt!{'F~
lows, "The Mind causes [one] to be a dog".
Cf Udv(CI); p.759b-c, the 8th and 9th stanzas. The stanzas contain no echo
simile. But the commentary thereon says, "As soon as the mind is brought
forth, one performs good and evil actions. A mind that thinks of good will
reach immediately following an echo, without any delay in between. A mind
that thinks of evil is like an echo from a sound. To want to guard it is well
nigh impossible. Just like the malicious animals, tigers, wolves, snakes,
vipers, scorpions, etc. - To wish to make them take care of their minds, so
that they won't do malicious actions - this is also something unheard of
before" (ibid, p.759b).

(2)

(3)

(4)

* .One may also take *

to refer to
cf Udv(Tb) (Sparham, p.I89, n. 303).

*tE

, 'basic nature'. Also

Cf Dh(P) 33; PDh 342; Udv(Sk) XXXI 8; Dh(Gr) 136; Udv(CI) 9, p.759c;
Udv(C2) 9, p.795b; TbUdv(E) 8 p.135.

'-ll!Ji!!

means 'fickle', 'excitable', 'frivolous'. The first character

'-ll!

lit. means 'light'; cf lahuno and laghuno in Dh(P) 35, PDh 346 respectively.
(5)

We take :jiiJ

(6)

Cf Dh(P) 35; PDh 345; Udv(Sk) XXXII; Udv(CI) 1 p.758c; Udv(C2) I,

p.795b; YBS 19, p.385b; TbUdv(E) I, p.l34.

(7)

Cf Dh(P) 36; PDh 346; Dh(Gr) 138 a. No other parallel versions in Chinese.

(8)

:jiiJ here should mean

damayi$yanti.

(9)

(10)

to mean ili:jiiJ

tiM

- cf Udv(CI) (p.758c).

:' restrain' cf Pali

saiiiiamessanti and Skt.

PDh 344c has sarpyyamehinti.

Cf Dh(P) 37; PDh 344; Udv(Sk) XXXI 8A; ADVp.78; Dh(Gr) 137a; MVS
72 p.37Ib; Old MVSI 38 p.28Ib; 2 p.I5c. Udv(CI) 56 p.774a; Udv(C2) 55
p.779a; Old MVS2 2 p.427c; YBS 19 p.386a; T31 p.lOIc, p.II7a, p.139a;
T31 5 p.I85b , 286c, 340a, 402a; TbUdv(E) 9 p.I35.

122

For d, both the MVS version agree with Udv(Sk) which reads: vimok~yante
mahiibhayiit. This agreement is expected since MVS and Udv(Sk) belong
to the same tradition of Sarviistiviida. On the other hand, the ADVand Ny,
both also of the orthodox Sarviistiviida (Vaibhii~ika) tradition, differ here:
The former, intriquingly, agrees closely with the Pali:

ADVp.78

Diirarigamam ekacaraIJ1,
asarirarp guhiisayarp,
ye cittaIJ1 damayi~yanti
te mok~ante miirabandhaniit.

But cd of Ny (agreeing with Udv(Sk) XXXIII 55; Udv(CI); Udv(C2) read:

"He who can subdue the hard-to-subdue,
Him I call the briihmaJ)a."
For a discussion on this stanza, cf
Bennett, p.325.

Sakamoto, pp.89-102;

(11)

Cf Dh(P) 38; PDh 335; Udv(Sk) XXXI 28; Dh(Gr) 137c; Udv(CI) 18 p.76Oc;
Udv(C2) 17 p.795c; TbUdv(E) 29 p.l38.

(12)

Same stanza in Udv(CI), p.760b.

On the first and second lines, the Udv(CI) commentary says, ''Those on the
spiritual path [may also] allow their mind to wander about freely, and cannot concentrate. Even if they hear the Dharma, it does not go into their
heart." (loc. cit.)
For the second line, the same commentary is obscure. The Japanese
translator of the Udv(Cl) in ~~-13.J~
(Vol. 20, p.161)
takes #i\ ~
as a verb and j as refering to anta (-graha-dr~!i), and
arrives at the following translation of this line, "The extremes [and other
views] do not get annihilated completely". In rendering thus, he seems to
have rather forcibly equated the four characters ~:lr:t!it$
in the
Chinese commentary (loc cit) with silavratapariimarsa, d~!i-pariimarsa,
satkiiyad,I'!i, mithyii-dl'$!i, respectively. He further suggests that the word
j in this line (in the verse) is to be counted together with the four
characters above to give the famous group of the paiicad,r$taya. But his
equation appears to be a rather forcible one. (note especially that of ~
with ~*
(dr~ti-pariimara) Moreover, the Paiica-dr~taya was an
Abhidharmic formulation, and hence may not be appropriate in the
context of the Dharrnapada.

(13)

Cf Dh(P) 39; PDh 347; Udv(Sk) XXXVIII 6; Udv.{Gr) 137d; Udv(Cl)

p.760b; (also cf,6.p.74;3a); .u.dv(C2).6..p.792a.....
. ....

(14)

No parallel stanza found so far.

123

(15)

No parallel stanza found so far.

(16)

Cf Dh(P) 41; PDh 349; Udv(Sk) I 35; Dh(Gr) 153; DhAv(C) p.584b;
Udv(Cl) 34 p.622c, p.623a; TbUdv(E) 36 p.7.
In the third line the idea of 'departed' suggests the possibility that the original word could have been one which corresponds to the Dh(Gr)form avakada
- or Pali apagata.
'Decayed' might also possibly correspond to chuddho. On the basis ofthe
readings in PDh 350bc - abhisehiti, chutho and apeta, answering to
adhisessati, chuddho and apeta of Dh(P) - Palihawadana regards as proved
the ancientness of the Pali stanza. See Brough's comment ( op. cit., n.l53
p.225f), and Palihawadana (n.25 p.439).
It is also noteworthy that in the second line of both our stanza and the parallel stanza of Udv(Cl), the verb is "to return", as opposed to adhisessati of
Pali. The commentary of Udv(Cl) (p.622c) here, however speaks of a body
which, though of unusual beauty, "will be abandoned on the graveyard."
(cf Brough's comment (loc. cit.) on apaviddha in the Pali commentary)

(17)
(18)

We follow the Ming edn of this text as well as the Sung, Yuan and Ming
versions of the DhA v(C) (p.584, and n.22) to read ~ instead of ~
We take the variant reading
,rj
in the other edns, as
well as in the DhAv(C) (p.584b).

(19)

Cf Dh(P) 42; Ud 39; ItA ii 96; Udv(Sk) XXXI 9; DhA v(C) p.584b.

(20)

One could read this verse as a sequel to the previous one. However this
verse also is in Udv(Cl) (p.759c), but not preceded by our previous verse.
The commentary here (loc. cit.) says, "The mind produces the saIJlskiira,
thus incurring troubles for oneself. The doing of evil is by the mind; and not
by parents, brothers and sisters, relations, servants, slaves. Those who realize this will know that it is from [the mind's] evilness that this [life ot]
hardship results - still they do not guard their minds to make it unchaotic".
Cf Dh(P) 43; VvA 203; Udv(Sk) XXXI; DhA v(C) p584b; Udv(Cl) 10
p.759c; Udv(C2) 10 p.795b; TbUdv(E) 11 p.135.

(21)

Like a tortoise hiding its head, tail and four legs ( DhA v(C), p.584b).

(22)

Cf Dh(P) 40; PDh 350; Udv(Sk) XXXI 35 (cf 36,37,38); Dh(Gr) 138b;
DhA v(C) p.584bf; Udv(Cl) 25 p.762a; Udv(C2) 24 p.795c.

124

12. Flower fragrance

The chapter on 'Flower Fragrance' aims at making clear that whatever one has
learnt must be put into practice; that because of the flower, the fruit is seen; that one
should tum falsehood into truthfulness.
(1)

Who can selectl the land2:

Leaving hells 3 behind and preferring heavens?
Who speaks the words of Dharm~,
Like pickingl the good flowers5?

(2)

A trainee can select the land,

Leaving hells behind and preferring heavens.
He speaks well the Words of Dharma
And can pick flowers of virtues7 .

(3)

He who knows worldly phenomena as earthenware,

Illusory, and coming abruptly into existence;
Will break the blooming of Mara's flowerS!,
And see no more of the lord of dea~.

(4)

He who sees the body to be like foam,

And all phenomena to be illusory by nature
Will break the blooming of Mara's flowers,
And see no more of the lord of deathlO.

(5)

When the body is sick, it withers away,

Like the wilting flowers.
When death befalls one,
It dashes forth like rapids ll .

(6)

He who is insatiate in desires,

His mind becomes distracted.
Amassing wealth through evil means,
He makes an attack on himselfl2.

(7)

As a bee gathers [honey from] flowers,.

Without disturbing their colour and fragrance,
Taking away only their taste
Likewise do the sagesl3 enter the village l4

125

(8)

Do not seek to observe others

As to what they have or have not done~
Always make self-reflection
To know one's rights and wrongsl5 .

(9)

As a flower pleasing to the mind,

With good colour but no fragrance;
Likewise are fine l6 words
Which if not practised yield no gainl ?

(10)

As a flower pleasing to the mind,

With beautiful colour as well as fragrance;
Likewise are fine l6 words
Which if practised yield blessingsl8 .

(11)

If one gathers l9 many precious flowers,

The garJands20 made is of distinguished beauty2l.
If one accumulates much virtues,
One's station of birth wiII change for the better22 .

(12)

Distinguished23 plants and scented flowers,

Do not perfume against the wind.
Those close to the blooming of Enlightenmen~4.
- The virtuous - diffuse fragrance in all directionS!5

(13)

Sandal wood, and various scented substanceS!6

Blue lotus, fragrant flowers
.
[Their fragrance] though said to be real,
Is inferior to the fragrance of morality2?

(14)

The fragrance of flowers is faint;

It cannot be called real.
The fragrance of ethical alignment
Reaches up to the heavens - It is excellen~8

(15)

Those who are perfect in morality,

Whose actions are not heedless,
And who are freed through a concentrated mind29
Is far apart from Mara's path3o.

126

(16)

As in a field-ditch31
Near the main road,
A lotus could bloom,
Fragrant, clean and charming32.

(17)

Likewise, in the cycle of rebirth33.

Amidst the [lowest] end of worldlings'4.,
The wise ones delight in going forth'5,
To be disciples of the Buddha36.

127

Notes
(I) The character=m means 'to select' , as in =mm
which is how it is glossed
in Udv(Cl) (p.708c)(See also note 6 below). It also means 'to pick', as in ~=m
'making a pick' (of flowers, alternatives). or 'to discriminate or differentiate' as in
=m1.t
(cf dhamma-vicaya). It seems quite certain that the original word here
must have been either vicessati or its Prakrit equivalent. A Sanskrit reading of
vicesyata has been noted by Bernhard ( Ud p.238). It is note-worthy that in the Pali
tradition while Dh(P) gives vijessati here, the commentary favours vicessati.
(2) Udv(Cl) (p.708c) "Land - this means the seeds of craving". (See also note 5
below).

(3) We follow the Yuan, and Mingedns. to read!/i:f 'prison'. The Chinese concep). Beal (p.41, and n.70) wrongly
tion of hell is an underground prison (tI!l~
takes the Chinese word here to stand for Yama - another instance of his reading the
Pali into the Chinese. Nevertheless, it is to be noted that the Pali commentary here
explains yamaloka in the Pali stanza as the fourfold woeful states.
(4)1.t{;J
verse.

, the same two characters as for' Dharmapada', agreeing with the Pali

It is interesting that according to Sparham (1 p.67) the corresponding verse in

TbUdv(E) has here 'The four things'. Sparham, (p.I77, n 120) explains these as
"the four-part explanation of the teaching of the twelve lines, or the four noble
truths". It is not clear whether this explanation is from the Tibetan commentary
itself.
(5)
Cf Dh(P) 44; PDh 131; Udv(Sk) XVIII 1; Dh(Gr) 301; DhAv(C) p.584a;
Udv(CI) 1 p.708b; Udv(C2) 1, p.786a; TbUdv(E) I p.67.
, Taipei 1980, p.5) comparing
Ven Dr. Yin Shun, (Preface to 1if!r1.t{;J~
this Chinese verse with the Pali, remarks as follows: "For 'conquer' [in the Pali],
). The Ceylonese
the Chinese translation has =m , 'select' 'discern' ( ~=m
tradition explains this as : 'to know truly' -this makes no difference. According to
the KiiSmirian tradition,'land' here refers to craving. The Ceylonese tradition takes
pathavif!l to be the self; yamaloka to be the four duggati; sadevakaf!l to be the
human world and the six celestial realms. The meaning [of all these explanations]
are neither clear nor satisfactory.
" As a matter of fact, in the agama sutras, the Buddha does not always talk about
the five or six gati. He very often takes the existing human world as the basis, and
makes us understand what good and evil are- what do not cause us to fall into
hells but enable us to be reborn in heavens. Therefore, the conquest of pathavi; is
none other than man's truly understanding, so that he can freely (not pushed by
others, i.e. 'conquer') leave the hells and be reborn in heavens. tI!l ['land', 'earth',

128

'ground'], refers to humanity on earth; Ei: ['prison', 'hell'] - [corresponding to]

yamaJoka - refers to the hells; 7'2 ['heaven'] refers to the heavens of the three
spheres. This is just like what the following verse says: only the human ' saik~a'
(according to Sarviistiviida, this is the stage of murdha or k~anti) can in future
births, decidedly not fall into hells but be reborn in the heavenly realms. - Surely
this would accord well with both the words and meanings: When we come to the
interpretations of the various sects, it may be that one is right, the other wrong; or
that both can co-exist; or that we should make a fresh ascertainment of meaning
ourselves: This is yet another instance.
"Glancing through the modem [Chinese] translation of the Pali Dhammapada verses,
the conviction I have always had - that we should equally respect all the Buddhist
schools and all their canons, without any bias; that we should feel free to make our
own choice - is further deepened ... "

(6) Udv(Cl) (p.708c) 'A trainee can select the land' - i.e. [up to] the arhat)...... A trainee with firm faith selects (~m
pratipannaka (1tiJ1liif11tl
the good land. He gets rid of the root of craving and reaches the goal ( nlGm
by self-effort".
(7) Cf Dh(P)4S; PDh 132; Udv(Sk) XVIII 2; Dh(Gr) 302; DhA v(C)p.S84c; Udv(Cl)
2 p.708c; Udv(C2) 2 p.786a; TbUdv(E) 2 p.67.
(8) $

can refer to either $00

('open up' or 'blooming' (of flowers), or to
('arrange in order' - decoration, etc.). Thus we can translate as either
'blooming of Mara's flowers', or 'Mara's floral decoration'.
The Udv(Cl) (p.71Ia) comments on this line as follows: ''The fetters to be eliminated by seeing the [Four] Truths and by the path of meditation (i.e. the darS1l{1abhiivana-marga-heya klesa of the Sarviistiviida) are completely exhausted without
any remainder. One no longer goes for his words and draws close to him. - Thus
it says, 'can break the blooming of Mara's flowers' "
~~

(9)
Cf PDh 134 (loka in its first line agrees with t!!: in ours); Udv(Cl),
p.7IOc: TbUdv(E) 17 p.69. Our text reads 1::7E
while the Yuan and Ming
edns, as well as the DhA v(C) (p.S8Sa), read 7E1::
. However, a similar (with
(lord of
the same third and fourth lines) verse in Udv(Cl) (p.7IOc) reads 7E3:
death.), which we believe to be the correct reading; 1:: being a mistake for 3:
. This reading is also supported by the parallel verses in Pali and Tibetan. ( Dh(P)
46; TbUdv(E) p.69 where 'lord of death' occurs in 1"12, 13, 14, IS).
(10)
Cf Dh(P) 46; PDh 134; Udv(Sk) XVIII 18; Dh(Gr) 300; DhA v(C) p.S8Sa;
Udv(Cl) 18 p.71Ia; Udv(C2) 24cd-2Sab p.786b; TbUdv(E) 18 p.69.
We have once again read 7E3:
Udv(Cl). See also note 9 above.

in the fourth line following the parallel verse in

(I I)
Cf Dh(P) 47; PDh 128; Udv(Sk) XVIII 14; Dh(Gr) 294; Udv(Cl) 14
p.7IOb; Udv(C2) IS p.786b; EA23 p.673a; TbUdv(E) 12 p.68.

129

(12)
Cf Dh(P) 48; PDh 129; Udv(Sk) XVIII 15; Dh(Gr) 294; Udv(CJ) 15
p.71Oc; Udv(C2) 16 p.786b; TbUdv(E) 13 p.69.

t:

as an adjective is applied to those who are virtu(13)

The Chinese word
ous, respectable, kind-hearted, etc. In Confucianism, it denotes the ideal of a 'true
man'. In Buddhism, it is often a translation for muni.
(14)
This is one of the very few verses that is parallel almost word for word in
all the versions.
Cf Dh(P) 49; PDh 127; Udv(Sk) XVIII 8; Prat: Mahiis, Sarv, MiiJasarv; Dh(Gr)
292; Udv(Cl) 9 p.709b; Udv(C2) 9 p.786a; EX 44 p.787a; MsV p.200a, p.206a;
T22 p.3I3c; 122 p.555c; 122 p.564c; T22 p.1022b, p.1030a; T22 p.I040bf; 123
p.478c; T23 p.488a; SarV(C) 50 p.904c; Sarbn V(C) 20 p.lOlOc; T24 p.507c; 124
p.517a; T24 14 p.6I6a; 124 p.659b; T246 p.836b; TbUdv(E) 7 p.68.
(15) Note that while the second and fourth lines of Dh(P) 309 and PDh 309 have
katflkatarp and katiiQi akatiiQi respectively; those of Udv(Sk), Dh(Gr) have /q'tiikrtam
(kidakida) and samaQi visamani (samiini visamiini) respectively, PDh 310 have
samiisamaIp and samiini vi$amani respectively. Cf Dh(P) 50; PDh 309, 310;
Udv(Sk) XVII 9; Prat: Mahiis, Sarv, Miilasarv; Dh(Gr) 271; Udv(C2) 10 p.786a;
EX 44 p.787a; TI26 p.898a; TJ2 10 p.426bf; T1210 p.667cf; T22 p.200a, p.206a;
T22 p.213c; 122 p.555c; 122 p.564c; 122 p.l 022b, p.1030a; T22
p. 104 Oc;
T23 p.478c; 123 p.488a; SarV(C) 50 p.904c; Sarbn V(C) 20 p.1020a; 124 p.507c;
T24 p.5I7a; 12414 p.6I6a; T24
p.659b; T246 p.836b; TbUdv(E) 8 p.68.
(16) We take I to be a mistake for JJj ('skilful', 'beautiful', 'good'). Cf the
parallel verse in Udv(Cl) p.709a, and n 4.
(17) Cf Dh(P) 51; PDh 125; Udv(Sk) XVIII 6; Dh(Gr) 290; Udv(Cl)7 p.709a;
Udv(C2) 7 p.786b; MVS 121 p.63Oc; TbUdv(E) 6 p.68.
(I8) Cf Dh(P) 52; PDh 126; Udv(Sk) XVIII 7; Dh(Gr) 291; Udv(Cl) 8 p.709a;
Udv(C2) 8 p.786a.
(19) The verb here is actually

1"1'

'to do', 'to make'.

(20) The Chinese term ~m (or ~~m

refers to ancient women's decorative items, especially hair decorations. The characters literally mean 'bobbing at
every step'. Beal (op. cit. p.42) misses the meaning of the term completely and
comes up with the following bizarre rending, "As many kinds of flowers when
waved to and fro scatter their scent far and wide". This he claims to be in agreement with Dh(P) 53 (loc. cit. n 74). As in numerous other instances, he arbitrarily
joins up the four lines of the verse to produce the following translation:
"As many kinds of flowers when waved to and fro scatter their scent far and wide,
so wide is the renown of his accumulated merits, who once is born and lives as
ought".

130

The Udv(Cl) (p.709b) commentary on this verse says, "Like the skillful flowergarland disciple who gathered various flowers to make garlands and sold them for
a living. When the other bhiksus saw what he had done, they started themselves to
'have never been' - cf abhUta) garlands ........ ".
make wondrous (5K'IW~
This makes it clear that the reference is to making garlands. Cf also Dh(P) 53ab:
Yathii pi pupphariisimhii
Kayirii miiliigu{le bahu
(21)
j$J in our text means 'beautiful', 'elegant'. The Yuan and Ming edns,
as well as all except one edn of the DhA v(Cl), read ~ ('unusual', 'strange').
Udv(Cl) (p.709b) reads ('distinguished', 'admirable').
(22)
Cf Dh(P) 53; PDh 130; Udv(Sk) XVIII 10; Dh(Gr) 293; DhAv(C) 2
p.585c; Udv(C2) 13 p.786a; TbUdv(E) 10 p.68.
(23)
We follow the Sung and Yuan edns to read ~ ('distinguished'). The
reading in our text, ~ ('unusual') is also adoptable.
(24)

(25)
Cf Dh(P) 54; PDh 121; Udv(Sk) VI 16 (cf AKB p.168); Dh(Gr) 295;
DhAv(C) 2 p.585c; Udv(Cl) 17 p.657b,c; Udv(C2) 18 p.780c; SA 1073 p.278c;
SA(var) 12 p.377a; T2 p.508b; T2 p.507c; AK(C) 11 p.60a; AKB(C) 8 p.217b;
TbUdv(E) 14 p.27.
(26)
We have read~:m=
as 'many kinds of scented substances', as the parallel verse in TbUdv(E) and the comm. in Udv(Cl) both seem to suggest this.~,
however, can also mean 'much', in which case, the translation becomes 'of much
fragrance' .
Cf Dh(P) 55; PDh 122; Udv(Sk) VI 17; Dh(Gr) 296; DhA v(C) 2 p.585c;
(27)
Udv(CI) 18 p.657c; Udv(C2) 19 p.780c; SA 1073 p.278c; SA(var) 12 p.377a; T2
p.508b; T2 p.507c; AK(C) 11 p.60a; AKB(C) 8 p.217b; TbUdv(E) 15 p.27.

Cf Dh(P) 56; PDh 123; Udv(SK) VI 18; DhA v(C) 2 p.585c; Udv(Cl) 19
(28)
p.658a; SA 1073 p.279a; SS(var) 12 p.377a; EA 13 p.613c; T2 p.508b; T2p.507c;
TbUdv(E) 16 p.27.
(29)JE~1tJm
. Same in the parallel verse (2 lines identical) in Udv(Cl)
(p.658a, A 17). But the comm. there says nothing on this line. ~ however could
also be a mistake for~ (wisdom, corresponding to sammadaiiiiii in Dh(P) 57 and
PDh 124), in which case the translation would be 'concentration and wisdom'. It
appears that the Sri Lankan Theravada commentarial tradition also has the interpretation here of "meditative-absorption" (jhan [jhiina]) - vide Palihawadana p444
n.28.

(30)

Cf Dh(P) 57; PDh 124; Udv(Sk) VI 19; Dh(Gr) 297; DhAv(C) 2 p.585c;

131

Udv(Cl) 20 p.658a; Udv(C2) 20 p.780c; SA 1073p.279a; SA (var) 12 p.377a; EA

13 p.613c; 12 p.508b; TbUdv(E) 17 p.27.

The original Indian version of our Chinese text possibly has something like
maramargam.
(31)
Exactly the same verse in Udv(Cl), p.709c. Its commentary says, "'fieldditch is that which accumulates all the impure, filthy things ...... " (So also the commentary in DhA v(C) (p.586a), thus agreeing with sankaradhana in Dh(P) 58, and
samkara-kuta in PDh 135.
(32)
Cf Dh(P) 58; PDh 135; Udv(Sk) XVIII 12; Dh(Gr) 303; DhAv(C) 2
p.586a; Udv(CI) 12 p.709c; Udv(C2) 11 p.786a; TbUdv(E) 9a-b p.68.
(33)
~~
usually corresponds to samsara. One suspects that this line in
the Indian original might have something like samsara-bhatesu, or a Prakrit equivalent, here (cf Pali sarpkara-bhritesu). Note that though in Dh(P), the first lines of
both 58 and 59 have sankhiira-, the corresponding Dh(Gr) verses 304, 304 have
two different words, sagara- and saghassa, respectively.
~jI
We have read jI as a noun, 'end'. However, ~ could also
(34)
mean 'place', 'side', or 'situate'. Other literal translations of this line will then be
'In the place where the ordinary worldlings are', or 'On the side of the ordinary
worldlings', or 'At the fringe of the ordinary worldlings'. The commentarial story
in Udv(CI) (p.71Oa-b) could also suggest the possibility of this last option. The
story speaks of the Buddha converting a candala who subsequently attained
arahatship - One suspects here that the original of our verse could have something
like anta-bhate where the Pali and PDh both have andha-bhata.

1:I:l*

(35)
Accordingto Udv(Cl) (p.7 lOb): 'going forth from the home life (
) to be the Buddha's disciples'. Here the translators see11)ed to have understood a
word corresponding to the Pali atirocati derived from rue - which means both 'to
shine forth' and 'to like' "to mean 'to like'.
Cf Dh(P) 59; PDh 136; Udv(Sk) XVIII 13; Dh(Gr) 304; DhAv(C) 2
(36)
p.586a; Udv(Cl) 13 p.709c; Udv(C2) 12 p.786a; TbUdv(E) ge-h p.68.

132

13 THE FOOLS
The aim of this chapter on the Fools is to clear up the blurred vision [of the fools].
Therefore, herein is described the situation where they find themselves in, so that
with a glimpse into it, they may gain some insight [into their own folly]

(1)

For the wakeful the night is long.

For the weary, ajourney is long.
For the fools, the cycle of rebirths is long,
Not knowing the True Dharmal .

(2)

The fool's deluded mind is always in darkness,

Flowing on like a river.
It's better to fare on singly [than go with fools],
Alone with no companionsZ.

(3)

FaIling into the company of fools-'

Leads to sorrow for long.
Living with fools is painful,
Like being at enmity with oneself!.

(4)

"I have sons, I have wealth"

So thinking, the fool is perturbed.
When even the self is not of one's own,
Whence 5 sons and wealth~

(5)

"I In summer I shall stay here;

In winter I shall stay here''7
Thus is the fool always apprehensive,
Not knowing the changes in the futur6!.

(6)

The fool,ignorant of his extreme folly,

Claims himself to be wise.
Being foolish and yet [claiming] to exceJl the wise
- This is foolishness to the extremelO.

(7)

A fool's association with the wise

Is like a ladle [being unable] to taste,
Though he has taken liberties withll[the wise] for long,
He stilI remains ignorant of the Dharmal2 .

133

(8)

An intelligent man's association with the wise

Is like the tongue tasting the flavour;
Even if he just learns for a moment,
He understands at once the essence of the Wayl3.

(9)

A fool performs actions

To incur troubles for himself.
With a happy mind he does evil,
Causing great sorrow [in future]14.

(10)

The kind of action is not good,

Which receding from it one will regret;
With tears in the face
[To receive] the fruit from one's past practicel s.

(11)

The kind of action is virtuous and good,

Which one will review happily;
Being sure to receive good results,
One is smilingly pleased with the practicel 6

(12)

So long as a past evil has not ripened,

The fool is calm and at ease.
When the time17 comes for it to ripen,
He will experience much afflictionl8

(13)

The fool, looking from where he is,

Sees not that he's heading towards suffering.
When he is about to fall into adversity,
He'll then realize that it's not goodl9 .

(14)

When a fool does evil,

He realizes not [its consequence].
Troubles chase after him and he will bum himself
- By his own evil, he is set ablazew.

(15)

The fool covets good food;

Month after month his nourishment increases.
Yet he is not even worth one-sixteenth.
Of one who has comprehended the Dharma2 1

134

16)

The mental preoccupation of a fool

Will never yield any benefit.
He is incurring punishment for himself;
And retribution [is certain] - it has a sea)23,

(17)

One recognizes a fool by observing his situation:

He gives not but seeks much;
Where he falls into, there is no virtue or wisdom,
But very often, evil deeds24 ,

(18)

Those away from the Way and close to craving,

Are [ordained] for food and for a name as a trainee,
As they are greedy and cling to the household,
They abundantly take offerings [from] other c1an~5,

(19)

Don't aspire ambivalently as a trainee:

Don't be a householder-renunciate
Coveting the household goes against the Holy Teaching;
And by so doing one will make oneself destitut6!6,

(20)

To do so is to be on a par with the fools,

And it only increases one's craving and conceit
- The aspiration for gain is one thing;
The wish for Nirvana27 is another28 ,

(21)

Therefore, the knowledgeable ones

Should go forth to be the Buddha's disciples,
Leaving behind lust and worldly practices,
He'll never get trapped in the cycle of rebirtt9,

135

Notes
(1)

Cf Dh(P) 60; PDh 185; Udv(Sk) I 19; Udv(Cl) 19 p.616c; Udv(C2) 20

p.777b; MPPS 33 p.307c; TbUdv(E) 19 p.5.

(2)

Cf Dh(P) 61; Udv(Sk) XVI 15; Gil III ii 185; Dh(C) 13 p.559c; Udv(Cl)
12 p.697c; Udv(C2) 15 p.784b; MA 17 p.535c; DgV(C) 43 p.882c;
TbUdv(E) 12 p.54.

(3)

~1!1
'to be counted amongst'
TheUdv(CI) comm. on the parallel verse (see following note)gives the
story that the Buddha once, while travelling together with Ananda, saw
Devadatta going in front of them. The Buddha then told Ananda, "Let's
go via another road, why meet up with this fool ? ".

(4)

Cf Udv(CI) 19 p.730a: "Do not see or hear the fool,

(= Udv(C2) 21 p.790b) Or live with the fool.
Living with the fool is difficult,
Like living with an enemy".
Similar import in TbUdv(E) 23 p.98, 12 p.35 (close to Dh(P) 66). Howwould remind us of the Pali line
ever, the last line m-~~@
amitten'eva attana in Dh(P) 66. Also cf PDh 174; Udv(Sk) IX 13.

(5)

We have followed the Sung, Yuan, and Ming edns to read {iiJ'fij
Our text has filfJE
('why worry'), and the Sheng edn has
filf~
('where', or 'whence').

(6)

Cf Dh(P) 62; Udv(Sk) I 20; DhAv(C) p.586b; Udv(Cl) 39 p.624b;

Udv(C2) 38 p.777b; TbUdv(E) 20 p.5.

(7)

Beal (p.43) seems to have misunderstood the word .ll:.

stay'), and accordingly translates as follows:
"If it is hot, it will be so; if it is cold, it will be so".

('to

The commentary (covering verses 4 to 10) in DhAv(C) p.586a-b) tells

the following story:
An elderly brahmin, almost eighty years old, was rich, but foolish, coveting, difficult to convert, had no sense of morality and did not acknowledge the fact of impermanence". He was very busy labouring hard himself to supervise the construction of a new building with various apartments, rooms and pavilions and halls; to be used for himself, for guest
reception, for his sons, daughters-law, servants, for storing possession,
and for staying during summer and winter.

136

The Buddha saw with pity that this man was ignorant of the fact that he
was not going to even survive the day. He went to try to advise him with
verses 4, 5 and 6, though apparently in vain. Later on, when the old man
was passing on a house beam, the beam fell on his head and he died
instantly. At that time, the Buddha had not gone very far away, arriving
at the upper part of the village (Beal wrongly says, "On the old man
returning to his dwelling, he suddenly fell dead from a blow received as
he walked, on which Buddha repaired to the place ... ") where He further
uttered verses 7 to lO, to a group of brahmins.
(8)

Cf Dh(P) 286; PDh 364; Udv(Sk) I 38; Dh(Gr) 333; DhAv(C) p.586b;
Udv(Cl) 37 p.623c, p.624a; Udv(C2) 37 p.777c; TbUdv(E) 39 p.8.

(9)

MJ

There is no variant reading in the other edns. However, the Sung,

Yuan and Ming edns of the DhAv(C) (p.586, n.26) read:fiJi 'calm'; so
also the parallel verse in Udv(Cl) (17 p.729c). Accordingly we may also
read MJ in our line as a mistake for:fiJi , and translate, 'Being foolish
and yet claiming to be wise'.

(10)

Cf Dh(P) 63; PDh 184; Udv(Sk) XXV 22; DhAv(C)p.586b; Udv(Cl) 17

p.729c, 40 p.624b; Udv(C2) 18 p.790b; MsarV(C) 31 p.796c; TbUdv(E)
21 p.98 (but rather different judging by the English tr.)

(11)

The word Jl connotes the idea of regarding familiarly and cheaply,

without any respect.

(12)

Cf Dh(P) 64; PDh 191; Udv(Sk) XXV 13; Dh(Gr) 233; DhA v(C) p.586b;
Udv(Cl) 12 p.729a; Udv(C2) 13 p.790a; T28lO p.803b; TbUdv(E) 14
p.97.

(13)

Cf Dh(P) 65; PDh 192; Udv(Sk) XXV 14; Dh(Gr) 234; DhA v(C) p.586b;
Udv(Cl) 13 p.729b; Udv(C2) 14 p.790a; TbUdv(E) 15 p.97.

(14)

Cf Dh(P) 66; PDh 175; Udv(Sk) IX 13; DhAv(C) p.586b; Udv(Cl) 13

p.67Ia; SA 1276 p.35Ia; T17p.731b.

(15)

Cf Dh(P) 67; PDh 175; Udv(Sk) IX 14; DhAv(C) p.586b; Udv(Cl) 14

p.671a; sS 1276 p.35Ia; TbUdv(E) 13 p.36.

(16)

Cf Dh(P) 68; PDh 176; Udv(Sk) IX 15; Udv(Cl) 15 p.671b; sS 1276

p.351a; TbUdv(E) 14 p.36.

(17)

We have followed the Sung, Yuan and Ming edns to readUif

instead of~ ('place').

(18)

Cf Dh(P) 69; Udv(Sk)XXVII 18; Udv(Cl) 18 p.744c; Udv(C2) 17 p.792b,

14 p.782a; TbUdv(E) 19 p.1l3, 15 p.36.

137

('time')

(19)

Cf DhAv(C) p.587a.
We could perhaps also translate the first two lines as follows:
Where the fool aspires to be
He perceives not that he'll meet with sorrow.

(20)

Cf Dh(P) 136 (cf Thag 146); Udv(Sk) IX 12; Dh(C) 2 p.564c; DhA v(C)
p.587a; Udv(Cl) 11 p.67Oc; Udv(C2) 13 p.782a; T4 p.161a; TbUdv(E)
10 p.35.

(21)

,'&-1t
sankhata-dhamma. of Dh(P) 70 (But the meaning of the Pali
and Chinese verses seem very different, apart from the common point of
the great worth of the saIikhata-dhamma.)
Cf Dh(P) 70; PDh 386; Udv(Sk) XXIV 20E; Mvu iii 435; Dh(Gr) 313;
Udv(Cl) 16 p.726b; Udv(C2) 20 .789b; T344 p.856c; TbUdv(E) 25
p.91.

(22)

ntt

(23)

Cf Dh(P) 72; PDh 177; Udv(Sk) XIII 2; Dh(C) 2 p.571c; Udv(Cl) 2

p.688c; Udv(C2) 2 p.783c; T15 p.279c; MsarV(C) 23 p.701b; TbUdv(E)
2 p.49.

(24)

No parallel verse has yet been traced.

(25)

Cf Dh(P) 73; PDh 178; Udv(Sk) XIII 3; Dh(C) 5 p.571c; Udv(Cl) 3

p.688c; Udv(C2) 3 p.783c; TbUdv(E) 3 p.49.
Our text seems to have tr. parakula as ~M:
"other clans".
Cf Dh(P) 74 a-d; PDh 179; Udv(Sk) XII 4; Dh(C) 6
p.571c;
Udv(Cl)
4
p.689a; Udv(C2)
4
p.783c;
TbUdv(E) 3 p.49.

(26)

- lit. 'knives and staff, corresponds to da{1ga.

The prohibitive particleo/J (don't) in our first line suggests that in the
original there could possibly have been ma where Dh(P) has malJ1.
(27)

*~

(28)

CfDh(p)74ef-75ab; PDh 180; Udv(Sk) XIII 5; Dh(C)6p.57Ic; Udv(Cl)

4 p.689a; Udv(C2) 4 p.783c; TbUdv(E) 3 p.49.
Note, however that the sense of Dh(C) is quite different from that of

Dh(P).
(29)

Cf Dh(P) 75c-f; PDh 181; Udv(Sk) XIII 6; Dh(C) 7 p.571c; Udv(Cl) 6

p.689b; Udv(C2) 6 p.783c; TbUdv(E) 3 p.49.

138

14 THE WISE
The Chapter on 'The Wise' recommends the wise practitioners, to practise meritorious actions and make advance on the Path, taking the Dharma as the bright mirror.

(1)

He who deeply examines good and evil,

Knows at heart what to fear and shun.
[Thus] fearing, he does not transgress,
And there is always happiness1 and no sorrow2

(2)

He who has merit from his previous life,

Should mindfully continue his [good] practices.
Goodness brings realization to his wishes,
And his good fortune will increase'.

(3)

Believe in goodness and make merit.

Be not tired of accumulating [good] practices.
Believe and know that there is effect of good deed,
Eventually, [all] will be cleat4.

(4)

Always avoid unprofitable5 [company].

Do not be close to the fools.
Think of following the good friends.
Associate with the noble one~.

(5)

B,e who. finds jo~7 in the Dharma sleeps well,

With "a happy and:~~ear mind.
The Dharma e'xpourlded by the Noble,
The wise alway,!, delights in practisin~ .

(6)

The virtl}ous"and wise ones,

Observe precepts and follow the Way;
Like the moon amidst stars,
They illumine the world9.

(7)

Fletchers shape JO the horns,

Navigators shape their boats.
Carpenters shape the wood,
The wise ones shape themselvesll .

..

l ..

139

(8)

Just as a thick rock

Is unmoved by wind;
The mind of the wise is heavy enough
Not to be upset by praise or blameJ 2.

(9)

Just as a deep pond

Is limpid and clear;
The wise, having heard the Dharma
Becomes clear in his mind and happyl3.

(10)

The great man has in his nature no craving,

Every where he shines forth brightly.
Though encountering now pleasure now pain,
He does not loftily show off his wisdomI4.

(11)

The virtuous one has no worldly engagement;

He desires neither sons nor wealth nor land.
Always morally conscious, wise and righteousl5,
He covets not material success by unjust meansl 6

(12)

The wise one knows that when one wobbles,

It is like a tree planted in sand.
If amidst friends, one's mind is not yet firm,
One gets tainted in accordance with their coloursl 7

(13)

The world is immersed in the sea;

Few can cross over to the [other] shore.
If there is anyone
Wishing to cross, he must run fastls .

(14)

Those who sincerely desire the Truthl9

Accept the True Teaching
- This is being near the Other Shore;
It is best to be liberated from death2o.

(15)

He who cuts off the five aggregatesZ l ,

Contemplative and wise,
Does not return to the deep sea.
Abandoning clinging22 - this is being wise2 3

(16)

He who controls his passions,

Giving up pleasure, and craving for naught'-4,

140

Can come to rescue himself

From his sullied25 mind - this is being wise26 .
(17)

Those who train to obtain right knowledge,

Who contemplate on true Enlightenmeng7 ,
Who accept Truth with one mind,
Who delight in not grasping28,
Whose cankers and conditionings are destroyed
- Such persons have transcended the world29.

141

Notes
(1)

(2)

No parallel version found so far. Mizuno (p.l12-4), however, has taken

this, together with the next verse, to be comparable to Dh(P) 76, which
does not seem justifiable.

(3)

No parallel version found so far, See also the preceding note.

'good', 'auspicious', 'lucky', 'happy', etc.

One cannot readily explain the difference in meaning between this and
the preceding verse together on the one hand, and Dh(P) 76 on the other
- as Muzuno's theory (see ultra, INTRODUCTION) would imply - to be
a misunderstanding of the Pali on the part of the tr. of Dh(C). For, among
other things, the idea of 'goodness bringing fulfillment of wishes' also
occurs elsewhere (eg Dh(C) 22.13).
(4)

No parallel version found so far. Mizuno (p.114) seems arbitrary in taking this to be a parallel version for Dh(P) 77.

(5)

~~

(6)

Cf Dh(P) 78; Udv(Sk) xxv 3; Udv(CI) 3 p.727c; Udv(C2) 3 p.789cf;

Tl7 p.732c; TbUdv(E) 3 p.95.

(7)

Cf Pali Dhammapiti. But while the Pali commentary (DhA II 126) explains pIti to mean 'drinking' (dhammapiiyako, dhammarp pivanto), it
seems that the translators of our verse understands the term as 'joy'. This
is also the case with the parallel verses in Udv(CI) (15 p.754c) and
TbUdv(E) 16 p.128; Udv(Sk) (XXX 13) too has 'dhannapriti~"'; similarly PDh and Dh(Gr) (dhama-pridi). Brough Cop. cit. p.244) asserted
that in the orignal verse dhamma-piti was intended to convey a double
sense, both -pIti and -priti.

(8)

Cf Dh(P) 79; PDh 348; Udv(Sk) XXX 13; Dh(Gr) 224; Udv(CI) 15
p.754c; Udv(C2) 15 p.794b; EA 31 p.718c; TbUdv(E) 16 p.128.

anartha.

We observe that our Chinese verse as well as that in Udv(CI), corresponds to the Pali verse almost word-for-word, - allowing for the linguistic differences. In both the Chinese versions, even the line order is
the same as that in the Pali:
Dh(P) 79
dhammapI ti sukharp seti

Dh(C) p.754c
~$gR~

142

Udv(CI)

vippasannena cetasii
,[J'm~~
ariyappavedite dhamme ~At~W~
sadii ramati paJ;ujito
~1It~1T

(9)

No parallel verse traced so far.

(10)

Th verb in each line is ~ - 'to adjust', 'to tame', 'to shape'. We have
used the same word 'shape' in the four lines, in order to preserve this
uniformity.

(11)

Cf Dh(P) 80; Thag877; Mii 105; Thag 19; Udv(Sk) XVIII 10; DhAv(C)
p.587b; Udv(Cl) 10 p.707c; Udv(C2) 10 p.785c; SA 1077 p.28Ib;
SA(var) 16 p.379a; EA 31 p.72lb; TbUdv(E) 9 p.65.
The verse in Udv(Cl) is identical with ours except that the first and second lines are interchanged, which is also the order of Dh(P) 80. This may
beconsidered an indication that Udv(Cl) does not simply take over the
parallel verses from Dh(C), without scrutinizing the Indian original. The
fact that the Dh(C) verse is not found in the corresponding vagga (i.e.
dap(la ) and that piida a and bare resersed may constitute another indication that the original of Dh(C) is not Dh(P).

(12)

Cf Dh(P) 81; PDh 93; Udv(Sk) XXIX 49; Dh(Gr) 239; DhA v(C) p.587b;
Udv(Cl) 38 p.752a; Udv(C2) 43 p.794a; EA 31 p.718c; TbUdv(E) 48
p.I24.

(13)

Cf Dh(P) 82; PDh 275; Udv(Sk) XVII II; Dh(Gr) 225; DhA v(C) p.587c;
Udv(Cl) 11 p.708a; Udv(C2) II p.785c; EA 31 p.718c; TbUdv(E) 10
p.65.

(14)

Cf Dh(P) 83; PDh 80; Udv(Sk) XXX 52; Dh(Gr) 226; DhA v(C) p.588a;
Udv(CI) 46 p.758b; Udv(C2) 46 p.795b; TbUdv(E) 50 p.133.

(15)

'<T~~m

(16)

Cf Dh(P) 84; PDh 326; Dh(Gr) 324; DhA v(C) p.588b.

(17)

No parallel verse found so far.

(18)

Cf Dh(P) 85; PDh 261; Udv(Sk) XXIX 33; Udv(CI) 28 p.75Ia; Udv(C2)
27 p.793b; SA 1051 p.274c; TbUdv(E) 33 p.122.

(19)
(20)

probably correspond to the silavii, paiiiiavii and

dhammiko in the Pali verse.

am
Cf Dh(P) 86; PDh 262; Udv(Sk) XXIX 34; Udv(Cl) 24 p.75Ib; Udv(C2)
28 p.793b; SA 1051 p.274c; TbUdv(E) 34 p.122.

143

1i~$

(21)

(Paiica)skandha-dharma. Cf Dh(Gr) 56b : kanli{la, and

contra Pali kal,lham dhammam and Udv(Sk) k.f$l,lam dharmam. It is hardly
possible that the translators of Dh(C) would have got confused here with
such a basic Buddhist term khandahlskandha. Moreover, the latter (or
their Prakrit equivalent) was certainly correctly understood in 34.14, corresponding to Dh(P) 374, where however we have something like udakaviya (or -vaya) in place ofPali udayavyaya. This state of affairs suggests
the following possibilities: (1) The original of Dh(C) was in a Prakrit
where the spelling for what correspond to Skt. skandha and udaya respectively can lead to an ambiguity between kJ'$l,la and skandha in the
former, and between udaka and udaya in the latter; or (2) that this original was an 'unpolished' Pali version (and ipso facto older than Dh(P)
derived inconsistently or carelessly from an older Prakrit, so that remnants like udaka (meant for udaya) remain.

(22)

We have read ~ as the same as

(23)

Cf Dh(P) 87; Udv(Sk) XVI 14a-d; Dh(C) 20 p.562; Udv(C1) 12 p.705a;

Udv(C2) 11 p.785b; TbUdv(E) 13 p.62.

(24)

The term here is ~~

- lit 'no-doing'; originally a Taoist term and
used regularly in Chinese translation (including those of Shyuan Tzang)
for asarpskrta. It is also sometimes a translation for Nirvana.

fflf

, 'to rely on', 'lean on'.

- the mind of fetters;

(25)

Cf Dh(P) cittaklesa. However, if we read "I as a verb (to cause); we may

render the last line as "Transforming mind into wisdom".
(26)

Cf Dh(P) 88; PDh 264; Udv(Sk) XVI 14ef.

(27)

lEm

-lit. 'true Way'.

(28)

This line seems to correspond to anupadaya ye rata in PDh 89,

and/fM\
here therefore seems to correspond to anupadaya.

(29)

Cf Dh(P) 89; PDh 265; Udv(Sk) XXXI 39; Udv(C1) 27 p.762b; Udv(C2)
26 p.795cf; TbUdv(E) 40 p.139.
In d, it is also possible to take ~ and ~
sponding to asava.

144

a s together corre

15 THE ARAHAT

The chapter on 'The Arahat' explains the nature of the true men [Le. the arahats]:
He is free from craving and without attachment. His mind does not change [inspite
of worldly circumstances].

(1)

He who has completed the Path2 and is sorrowless,

Who is freed in every way,
Who is released from all bonds,
Is cooled without heat [of passionp.

(2)

Those whose mind is pure and are mindful,

Delighting in nowhere;
Have crossed the sea of delusion,
Like swans who have abandoned their lakel.

(3)

Those who eat according to the stomach's capacity,

Who accumulate nothing,
Whose mind is empty and markless'i;
Have passed the various stages of progress
Like the birds in the sky
Which can go far unhindered'.

(4)

Those who have exhausted the world's conditioning,

Who are no more hung up with food;
Whose mind is empty and sorrow-fred!,
Have reached the state of freedom.
They are [unattached] like flying birds
Which land temporarily only to flyaway>.

(5)

He whose senses are controlled, according with calniO

Like horses well tamed,
Who has abandoned conceit and the conditioning! I;
Is respected by the godsl2 .

(6)

Without resentment, like the earth;

Immovable, like a mountain13 ;
The true men are taintless,
And have ended the worldly cycle of rebirthsI 3

(7)

His mind is already at rest,

His words and deed too are tranqui}l4.

145

By right understanding he is freed;

Calmly, he goes into appeasement15 .
(8)

He who has given up craving and is detached

Who has broken the hindrances of the three spheres,
And whose desires are annihilated
- Is indeed a superior man16

(9)

Be it in village or in forest,
Or on the plains or high lands.
- Wherever the arahats17 pass by
It cannot but become blessed18.

(10)

He finds delight in the wilderness19

Which the worldlings do not;
Happy indeed are the unattached
Who seek no sensual pleasure7o.

146

Notes
Mil

(1)

The Indian word here is transliterated:

(2)

This is represented by only one character, $: ('gone'), but clearly corresponding to gataddhino in Dh(P) 90.

(3)

Cf Dh(P) 90 (virtually word for word identical with our stanza); PDh 86;
Udv(Sk) XXIX 35; Udv(Cl) 30 p.751b; Udv(C2) 29 p.793c; TbUdv(E)
35 p.122.

(4)

Cf Dh(P) 91; PDh 231; Udv(Sk) XVII 1; Udv(Cl) 1 p.706c; Udv(C2) 1

p.785c; TbUdv(E) 1 p.64.
The Udv(Cl) stanza is word for word identical with ours. On the first
line, the commentary (loc. cit.) says "He ties the mind on to the pure,
constantly seeking skillful means in order to get out". Thus even though
no Chinese character here corresponds to uyyunjanti in the Pali, the idea
of 'striving' does seem to have been understood in the phrase {"iJ
('mind is pure').
Significantly, the corresponding stanza, Udv(Sk) XV I dreads hy okarp
ogharpjahante te; and Udv(Sk) XXXI 2a, corresponding to Dh(P) 348,
reads okad oghat samuddhrta/.!. The corresponding Chinese translations
as in our stanza, and ~)'M~~rJIlj
('As
are Blt~rJIlj
it has left the deep pond (or deep sea)' in Udv(Cl) 2 p.758c; respectively. That is, we have in both cases, the same word rJIlj - meaning
'deep water', 'deep pond', 'sea' etc; and often translating ogha (see ultra
10.5 and n.9) - where the Pali has oka-.
This means either (i) that the meaning of oka as 'water' is known to the
northern tradition - as well as to the Pali commentarial tradition (see
PTSD p.162); or (ii) that the original for the two Chinese stanzas might
have here ogharp ogharp and oghat oghat, respectively.

(5)

(6)

On c and d, Udv(Cl) p.706c explains: "When the birds realize that there
is much to be feared in the [pond] water, and moreover being frequently
scared by hunters, they abandon the pond, flying high up to avoid the
troubles ........ Thoroughly veiled by the deep water (or sea, rJIlj ) of delusion which penetrates into their bones and marrows, they then seek expedience to utterly destroy [delusion]".
~ ('thought') ought to be a mistake for f
('mark') corresponding to nimitta in the Pali stanza.
Cf Dh(P) 92; PDh 87; Udv(Sk) XXIX 26 (cf also 25, 27, 28); Udv(Cl)
25 p.750cf; Udv(C2) 24-25ab p.793b; TbUdv(E)

147

(7)

~ - 'habit', 'practice', 'conditioning'. Here it seems to corre spond to

iisava in the Pali stanza.

(8)

l!![JiA!\H~,

. However ,f, w could have been a misprint for

~ (cf
in earlier stanza), and the line would then corr. to
suiiiiato animitto ca in the PaIL

Jc.,~~~

(9)

Cf Dh(P) 93; PDh 270; Udv(Sk) XXIX 29 (also cf 30-32); Udv(Cl) 26

p.751a; Udv(C2) 25 p.793b; TbUdv(E) 23 (also cf
24,25,26,27,28,29,30,31,32).

(10)

However, Yuan, Ming and Sung have IE evenness';cf PDh 89a

samatiiIll gatiini and Udv(Sk) XIX 3a samatiiIll gatiini .

(11)

We take ~
above).

(12)

Cf Dh(P) 94; PDh 89; Udv(Sk) XIX 3; Dh(C) 17 p.570c; Udv(CI) 2

p.711b; Udv(C2) 3 p.786c; TI7 p.732b; MPPS 3 p.81b; TbUdv(E) 3
p.7!.

(13)

The idea of 'unmovable' in the 2nd piida agrees with Udv(Sk) XVII 12b
(aprakampayah) and Miilasarv Uv (na kampate). However, this idea seems
to be known in the Dh(P) comm: atfhi lokadhammehi akampiya-bhavena
tiidi vatiin8Jll sundaratiiya subbato.
Cf. Dh(P) 95; Udv(Sk) XVII 12; Miilasarv Uv; Dh(C) 23 p.573c;
Udv(Cl) 12 p.708b; Udv(C2) 13 p.785c; YBS 18 p.382b; TbUdv(E) 18
p.382b.

to correspond to iisava in the Pali stanza. (See also note (7)

The 'true man' here probably translates what in Pali is arahant (Mizuno
(p.324) opines that the term translates tiidin in the Pali). If so, it is possible that it translates what appears in the Pali word as rahad. This could
then imply that in the language of the original of Dh(C) , the form raha is
equivalent to Pali araha (cf PTSD, p.567, on rahas) - or at least that this is
taken to be so by the translators. In Sinhalese too we have the corresponding term rahat.
It does not seem so likely that the term rahada (or another Prakrit equivalent) was misunderstood by the Chinese translators; for in Dh(C) 14.9a
lftlD~lIIlI
('Just as a deep pond') corresponds perfectly to yathii
pi rahado gambhiro of Dh(P) 82a.
(14)

We have followed the other edns, as well as the DhAv(C) to r&ad.LI:

santa.

(15)

The word l!!lG

lit. means 'extinction'. It is very often a translation for

148

upasama (See SID) and nirviil}a. Here it would appear to correspond to

upasanta in the Pali stanza. Hence we have preferred to translate it as
'appeasement' as 'extinction' unfotunately connotes utter annihilation.
CfDh(P) 96; cd=Si 162; PDh88; Udv(Sk)XXXI45; DhAv(C)2p.588c;
Udv(CI) 34 p.763a; Udv(C2) 33 p.796a; TbUdv(E) 49 p.141.
(16)

Cf Dh(P) 97; Udv(Sk) XXIX 23; Udv(Cl) 23 p.75Oc; Udv(C2) 22 p.793b;

T3116p.773b; T326p.288a; TbUdv(E) 21 p.120.

(17)

1f!J{.

(18)

Cf Dh(P) 98; S i 233; Thag 991; MA ii 250; AA i 230; UdA 184; POl
245 = fiii 169, 229; Udv(Sk) XXIX 18; DhA v(C) p.588c; Udv(Cl) IE
p.750a; MSarV(C) 8 p.666af, 24 p.755b; TbUdv(E) 17, p.119.

(19)
(20)

(lit. 'worthy and true') is one of the old translations for arhat.

is a translation for iiraQya

*~
can be read as a single verb 'to seek', 'to crave'. But it seems
here to correspond to the Pali compound kiimagavesino.

Cf Dh(P) 99; PDh 155; Udv(Sk) XXIX 17; DhA v(C) 2 p.588c; Udv(Cl.
17 p.7499cf; Udv(C2) 17 p.793b; TbUdv(E) 16 p.1l9.

149

16 ON THE THOUSANDS
The chapter 'On The Thousands' explains that in one's training, it is better [to
learn a few scriptures] which are concise and clear rather than having many scriptures without significance.

(1)

Though one might recite thousand words!;

If their meanings be improper,
It's better to recite one with essential [meaning]
Hearing which thoughts will come to ceas&

(2)

Though one might recite a thousand chapters,

What's the use ifthey be meaningless?
It's better to recite one with meaning,
Hearing and practising which one crosses over!.

(3)

Though one might recite many sutras,

What's the use if one does not understand?
[It's better] to understand one dharma verseS,
Practising which one may attain Enlightenmenti.

(4)

Battling with thousands and thousands of men,

One man might be the victor,
But he who conquers himself is better
He is indeed the greatest in the battle?

(5)

Best indeed is one who has conquered himself

He is as such called the King of men
Guarding his thoughts and training his self,
He restrains himself till the endl.

(6)

Even the gods, said to be exalted,

Or demigods or Mara or Brahma or Sakya,
None of them can defeat
A man who has conquered himseli9.

(7)

One might each month offer sacrifices by the thousand,

And continue doing so for one's whole life;
This is not as good as, for a single moment
Recollecting the Dharma with one-mindedness

150

The merit produced by one such thought

Excels that of [offering sacrifice] for a whole lifeJ o.
(8)

Though for a whole century,

One might attend to the sacrificial fire;
It's better, even if for a single moment,
To make offerings to the Three Honoured Ones
The merit of one such offering
Excels that of a century-long [sacrificial act]lI.

(9)

If one offers sacrifice to gods, for the merit's sake,

And subsequently expects reward from it;
This would not amount to a fourth [the merit]
From paying respect to the virtuous onesl2 .

(10)

In him who properly conforms to etiquette

And always respects the elders,
Four blessings a~tomatically increase;
Beauty, strength, long-life and happinessl3 .

(11)

If one lives a hundred years,

Away from [mental] rectitude and unethical;
It's better to live a single day
Being ethical, mentally rectified and meditativeJ4.

(12)

If one lives a hundred years

Crooked, insincere and without wisdom;
It's better to live a single day
With mind a concentrated, acquiring true wisdom?

(13)

If one lives a hundred years

Sluggishly and without diligence;
It's better to live a single day,
Doing one's best and with diligencel 6

(14)

If one Ii ves a hundred years

Without perceiving the rise and fall of things;
It's better to live a single day,
Perceiving [that] subtlety and knowing what to shuri7.

(15)

If one lives a hundred years

Without seeing the Pathl8 of Ambrosia;

151

It's better to live a single day

Tasting-practising-the flavour of Ambrosial 9.

(16)

If one lives a hundred years

Without knowing the great Righteousnes~o.
It's better to live a single day
Studying the essentials ofthe Buddha's dharrntill.

152

Notes
lit

(1)

DhAv(C) and Udv(CI) read

('varga')

(2)

Cf Dh(P) 100; PDh 376; Udv(Sk) XXIV 1; Mvu iii 434; Dh(Gr) 306;
DhA v(C) 1 p.589b; EX 23 p.673b; TI544 p.856c; TbUdv(E) 2 p.88.
Dh(P) in this and other stanzas often has yo ca in a which however
should be yo ce as suggested by the Chinese

(3)

fJ - sarpskiira

(4)

Cf Dh(P) 101; Udv(Sk) XXIV 1; Mvu iii 434; Dh(Gr) 308; TbUdv(E) 1
p.88; DhA v(C) 2 p.589b; Udv(CI) 2 p.725a; Udv(C2) 3 p.789a.

(5)

$1l]

(6)

Cf Dh(P) 102; PDh 377; Udv(Sk) XXIV 2; Dh(Gr) 309 (but this is very
little different from Dh(Gr) 308); DhA v(C) 3 p.589b ; Udv(CI) p.724c
1,2 p.725a; Udv(C2) 3 p.789a; TI544 p.856c.

(7)

Cf Dh(P) 103; PDh 378; Udv(Sk) XXIII 3; Mvu iii 434; Dh(Gr) 305;
Udv(CI) 3 p.723a; Udv(C2) 3 p.788b; EX 23 p.673b; TbUdv(E) 3 p.84.

(8)

Cf Dh(P) 104; PDh 319; Udv(Sk) XXIII 4; Udv(CI) 4 p.723a; Udv(C2)

4 p.788b; TbUdv(E) 4 p.84.

(9)

Cf Dh(C) 105; PDh 320; Udv(Sk) XXIII 5; Udv(CI) 5 p.723a; Udv(C2)

5 p.788b; TbUdv(E) 5 p.84.

(10)

Our understanding of this stanza, particularly the 5th line, has been guided
by the parallel stanza in Udv(C2) (p.789a) which is effectively a paraphrase of ours.

dharrnapada

Cf Dh(P) 106; PDh 379; Udv(Sk) XXIV 21, 29, 16; Mvu ii 435; Dh(Gr)
310; TbUdv(E) 27 p.91, 32 p.92.
(11)

Cf Dh(P) 107; PDh 380, 384, 385, 387, 388, 389; Udv(Sk) XXIV 16,22,
23,24, 18, 19, 20E; Muv iii 435; Dh(Gr) 320; Dh(C) 18 p.559c; DhA v(C)
2 p.589c; Udv(CI) 14 p.726a; Udv(C2) 33 p.789c; T344 p.856c;
TbUdv(E) 17 p.90, 26-28 p.91.
In the first line of our translation, 'whole' translates ~ ('completely',
'ultimately', 'up till the end'). It is not impossible that in place of jantu in
the Pali verse, there could have been a different Prakrit word translated
by the Chinese~ (Cf Udv(Sk): yac ca v~asatarp pUf{lam).

153

Dh(C) also differs from Dh(P) in the third line: 'triple gem' (.=_ )of
our stanza contra eka ca bhiivitattiinam. Mizuno (p.325) is prepared to
regard this simply as an error of the Chinese translator. Yet it must be
observed that in the Tibetan version, the parallel stanzas #26, #27 and
#28 of the 24th chapter also speak of respecting the Buddha, the Dharma,
and the Sangha, respectively.

The idea of the superiority of the offering to or faith in the Triple Gem is
also quite explicit in the parallel stanzas of PDh (383, 384, 385, 387,
388,389 - na tam buddhe prasiidassa, ......... Dhamme ........ , .... sanghe ...... ).
See also Udv(Sk) and TbUdv(E) references given above.
(12)

Cf Dh(P) 108; PDh 381; Udv(Sk) XXIV 30; Mvu iii 435f; Dh(Gr) 321;
Udv(Cl) 22 p.727a; Udv(C2) 21 p.789b; TbUdv(E) 34 p.92.

(13)

This is the only Chinese version we have.

Cf Dh(P) 109; Dh(Gr) 172.

(14)

Dh(P) 110; PDh 390; Udv(Sk) XXIV 3; Mvu iii 436; Udv(Cl) 3 p.725a;
Udv(C2) 4 p.789a; T344 p.856c; TbUdv(E) 3 p.88.

(15)

Cf Dh(P) 111; PDh 391; Udv(Sk) XXIV 4; TbUdv(E) 5 p.88.

(16)

Cf Dh(P) 112; PDh 392; Udv(Sk) XXIV 5; Mvu iii 436; Dh(Gr) 316;
Dh(C) 17 p.559c; Udv(Cl) 5 p.725a; Udv(C2) 5 p.789a; T4 p.152c;
TbUdv (E) 4 p.88.

(17)

The last line may also be understood as: 'Perceiving even the tiniest
[wrong] to be shunned'. Cf Dh(P) 113; PDh 393; Udv(Sk) XXIV 6; Mvu
ii 436; Dh(Gr) 317; Udv(Cl) 6 p.725b; Udv(C2) 6, 7 p.789a; T3 44 p.856c;
T24 40 p.410a; T502 p.302c; TbUdv(E) 6 p.89.
In Dh(Gr) and one of the manuscripts of the Mvu, we have the reading
udaka in place of udaya. On this, see also Dh(C) 34.14 and notes.

(18)

Udv(C2) here has 1:i] ('word', 'verse'), apparently for pada.

(19)

Cf Dh(P) 114; PDh 395; Udv(Sk) XXIV 15; Mvu iii 436; Udv(C2) 15
p.789b; T344 p.856c; TbUdv(E) 13 p.89.

(20)

mft

Way'?
(21)

Or, shall we decipher

*mft

as 'the meaning of the Great

Cf Dh(P) 115; PDh 394; Udv(Sk) XXIV 14; Mvu iii 436; Dh(Gr) 318;
Udv(C2) 13 p.789b (very close to Udv(Sk); TbUdv(E) 11 p.89 (?).

154

1 7 EVIL DEEDS
The chapter on 'Evil Deeds' aims at converting the evil men. [It explains that even
a tiny evil thought] stirred up [in the mind] will yield evil retribution. If one docs
not do [any evil], one will be free from misfortunate.

(1)

He who does not follow suit on seeing good done,

Will reverse to follow his evil mind,
He who does not seek to make merit properly
Will reverse to delight in sexual misconduct!,

(2)

The ordinary worldlings, when doing evil,

Are not aware themselves of [the danger involvedF.
Being foolish, they find pleasure in it,
And thereby accumulate poison for the future'.

(3)

When a bad man does vices,

He gets submerged in them again and again,
Doing them with joyful desires.
He receives accordingly the retribution of his evi~.

(4)

When a good man does virtuous deeds

[His virtues] increase progressively.
Doing them with a willing mind,
He receives accordingly the retribution of his meri1,5.

(5)

[Though] the evil man might see as merit

His evil, while it has not ripened;
When his evil ripens,
He will experience the result of his evir;.

(6)

[Though] the virtuous man might see as evil

His good deed, while it has not ripened;
When his good deed ripens
He will experience the blessing7 .

(7)

He who strikes others will be struck.

He who hates others will be hated.

155

He who abuses others will be abused.

He who is angry with others will get angetS.
(8)

The worldlings have no learning.

And do not understand the True Dhanpa.
Our life here is short;
How is it proper to do eviJ9?

(9)

Do not regard a tiny evil lightly,

Thinking that it will bring no troubles.
Water drops, though very tiny.
GraduaJIy fiJI up a big vessel:
An evil is filled up,
Bit by bit,to its accomplishmentIO

(10)

Do not regard a tiny good lightly,

Thinking that it will bring no merit
Water drops, though very tiny
Gradually fill up a big vessel:
A merit is filled up,
By accumulating from the very tiniestll.

(11)

When a man performs an action

Whether it be a good or evil one;
It is in each case for himself,
And [its effect] is not obliterated at deathI2.

(12)

He who is fond of taking [others' things]

May think that there's nothing wrong with it;
[But] if you take things belonging to others
Others will also take your thingsl3.

(13)

Evil done does not immediately [bear fruits];

As in milkingl4 a cow,
Its retribution awaits in the nether world,
As a fire concealed beneath ashesl5 .

(14)

One may laugh in doing an evil;

[But] havingl6 done it personaJIy,
One will cry in experiencing its retribution,
When following one's action the result of evil comesI7.

156

(15)

Doing evil,[the fool] does not rise up's,

As if he has been blocked by an army.
On being dragged along, he then realizes,
That he has fallen into evil practiceJ 9.
He subsequently suffers the result,
Of what he has done earlier2o.

(16)

Like poison being rubbed into a wound

Like a ship getting into an eddy,
When evil deeds multiply
They do harm to a1l21 .

(17)

He who falsely accuses one

Who is pure and unsullied
Harm will bounce back to this fool,
Like dust thrown against the wind22,

(18)

Committing a mistake is not [necessarily] evilB.

It becomes good when one repents subsequently.
Such a person illuminates the world,
Like the unclouded sun24.

(19)

Whatever act a man has done2 5,

He will himself witness [the result]:
A good act yields good [result],
An evil act yields bad [result)26.

(20)

The consciousness of some27 enter the womb:

The Evil ones are born in hells;
The doers of go0d2 S ascend to heavens.
Those unattached to existence attain nirvanc9.

(21)

Neither in the sky, nor mid-ocean,

Nor hiding places in the mountains and rocks
No place is to be found here
To escape the misfortune resulting from evil deedlo.

(22)

All beings are [similarly] afflicted:

Not being able to escape old-age and death.
Only the kin and wise [are spared],
Not being bent on wrong and evil like others'll.

157

Notes
(1)

Cf Dh(P) 116; PDh 96; Udv(Sk) XXVIII 23; Udv(Cl) 23 p.745c;

Udv(C2) 22 p.792c; TbUdv(E) 24 p.114.
(2) Udv(Cl) comm. (p.67 I ) "Like a man travelling on a steep mountain

- steep on both sides - with closed eyes, without being aware of the danger he is in or that he may lose his life."
(3)

Identical verse in Udv(Cl) p.671a. Also cf Dh(P) 136; Udv(Sk) IX 12;

Dh(C) 14 p.563c; DhAv(C) p.587a; Udv(Cl) II p.670c, 18 p.744c, 24
p.745c; Udv(C2) 13 p.782a; 17 p.792b, 23 p.792c; T4 p.161a; TbUdv(E)
19 p.113, 25 p.114.
One could perhaps also understand this stanza as sequential to the preceding one, in which case the two stanzas together may be translated as
follows:
He who does not follow suit when seeing good done
But instead follows his evil mind,
Who does not properly seek to make merit
But instead delights in Sexual misconduct;
[Such] an ordinary wodding, in doing evil
Is unaware himself of [what he's doing];
Being foolish to find pleasure in it,
And thereby accumulating poison for the future.

(4)

Identical stanza in Udv(Cl) p.670c. Cf Dh(P) 117; PDh 97;

Udv(Sk) XXVIII 21; Dh(Gr) 207; Udv(Cl) 12 p.670c, 21
p.745b; Udv(C2) 20 p.792b; TbUdv(E) 22 p.114.

(5)

Identical stanza in Udv(Cl) p.671b. Cf Dh(P) 118; PDh 98;

Udv(Sk) XXVIII 22; Dh(Gr) 208; Udv(CI) 22 p.745b; Udv(C2)
21 p.792bf; TbUdv(E) 23 p.114.

(6)

Cf Dh(P) 119; Ii 231; S i 85; PDh 102; Udv(Sk) XXVIII 19;

Udv(Cl) 19 p.745a; Udv(C2) 18 p.792b; TbUdv(E) 20 p.113.

(7)

Cf Dh(P) 120; Ii 231; PDh 103; Udv(Sk) XXVIII 20; Udv(Cl)

20 p.745a; Udv(C2) 19 p.792b; TbUdv(E) 21 p.l13.

(8)

No parallel stanza for this has yet been traced. It might

be significant that
this verse is not recorded in the Sheng
edn.

158

(9)

No parallel stanza for this has yet been traced.

(10)

Cf Dh(P) 121; PDh 193; Udv(Sk) XVII 5; Dh(Gr)

209; Udv(Cl) 5 p.707a; Udv(C2) 5 p.785c; TI2 15 p.451c, 25
p.536c; TI2 14 p.693c, 27 p.781c; TbUdv(E) 25 p.114.

(11)

Cf Dh(P) 122; PDh 194; Udv(Sk) xvii 6; Dh(Gr)

210; Udv(CI) 6 p.707b; Udv(C2) 6 p.785c; MSarV(C) 22 p.74b;
TbUdv(E) 26 p.114.

(12)

Cf Udv(CI) p.670a (identical stanza); Udv(C2) p.781c;

Udv(Sk) IX 8. Udv(CI) comm. (loc. cit.) says, .. 'It is in each
case for himself, and [its effect] is not obliterated at death' The good and evil done by a person ..... all without exception
will be retributed ....... The results of good and evil are never
destroyed".

(13)

Identical stanza (except for the last five characters, which judg
ing by the comm., however, seem to be textual corruption) in
Udv(CI) p.670b.
The comm. therein says: "He who deceives others and is
dishonest, will for hundreds of thousands of lives be deceived
by others ... as retribution corresponding to his previous deed.
Just as in planting a fruit tree, if [the seed] is bitter, the fruits
will [accordingly] be bitter........ "
Cf also Udv(Sk) IX 9.

(14)

Our text reads;jflj ; Yuan and Ming both give

nym - 'to milk'.

liN:

(or

liN: ), a syno-

Udv(Cl) commentry (p.671c) on this identical stanza says,"when a person does an action, its result does not come immediately. Formerly, in a
certain country, there was an 'instant - respond' herb. When this herb
was put into milk,curd is formed immediately, with no lapse of time".
Buddhadatta ( op. cit., p.19, n 1) insists that muccati in the corresponding
Pali verse (71) has to be understood as'release' and not 'curdle'. He says:
...... in Pali,nowhere else have I seen this used for 'curdling', 'release' is
the meaning generally given. Comparison here too seems incongruent
when taken in the sense of curdling. Milk is immediately released when
one milks a cow or when an infant sucks its mother's breast. So its fruit
is instantaneous,but the resulting of an evil action is not so". But in the
light of the Udv(Sk) verse (IX 17) which reads miirchati, and of the
Udv(CI) comm. quoted above, the Pali commentarial understanding of
muccatiwould seem well justified in spite of Buddhadatta's complaint.

159

The Sarviistiviida version preserved in the MVS(p.393b) certainly

gives this sense without the slightest ambiquity: '[The effect of] evil
done is not experienced at once; unlike milk turning into curd. It is like
fire covered on top with ashes; a fool gets burnt only after stamping on
it for a long time.'
{'F~/fI!P~

, ~F~~pj(;~ ,

~ikN1<l:

'

~m~1Jm.

(15)

Cf Dh(P) 71; PDh 107; Udv(Sk) IX 17; Udv(Cl) 17 p.67Ib; Udv(C2) 15

p.782a; T126p.892c, 893a; Tl29 p.419a; TI29p.660a; MVS51 p.264a,
76 p.393b; Old MVS 28 p.205a, 40 p.294a; 1'287 pA64c, 465a; TbUdv(E)
16 p.36.

(16)

Our text hasP). We follow the variant in all the other versions including Udv(Cl) to read B .

(17)

Cf Udv(Cl) 14 p.671b (identical verse); Udv(C2) p.782a; TbUdv(E) 15

p.36. Also cf Dh(P) 67; PDh 175; Udv(Sk) IX 14; Dh(C) 10 p.563c;
DhAv(C) 2 p.586; Udv(Cl) 14 p.677a; SA 1276 p.35Ia.

(18)

We have followed the variant.ite in all the other versions as well as in

Udv(Cl) (p.670b). Our text reads:fl ('cover').

(19)

Udv(Cl) (p.670b) reads

(20)

Cf Udv(Sk) IX 16; Udv(CI) p.670b (which differs slightly in the third,

fourth and sixth lines). Also cf. TbUdv(E) 18, p.36.

~m

(=durgati).

Our translation of the first 2 lines is based on the following comm.on

them in Udv(Cl)(loc. cit.):
"'Doing evil [the fool] does not rise up' - The fool is worried to be with
the good ones. Day and night, he gives rise to thoughts of killing, stealing and sexual indulgence,committing the ten evil actions.' As if he has
been blocked by an army' - He never turns back and changes to reflect
within. Why? The fool thinks thus: 'The diinapatis are always poor,
whereas the miserly and jealous are rich'. Thus,seeing this the fool turns
cynical. He becomes stubborn in views and does not come to understand.
Thus it is that 'doing evil, [the fool] does not rise up, as ifhe has been
blocked by an army.'''
(21)

No parallel stanza traced so far.

(22)

Cf Dh(P) 125; PDh 115; Udv(Sk) XXVIII 9; Udv(CI) 9 p.743b; Udv(C2)

9 p.792b; SA 1154 p.307bf; SA(Var) 77 pAOla; T4 p. 177b; TbUdv(E) 9
p.112.
~*=5~~F~
. One could also possibly understand this line as:
'The evil of making mistakes and doing wrong' or 'If one makes mistakes, commits wrong and evil'.

(23)

160

(24)

Cf Dh(C) 10.16, 10.18, 10.15; Udv(Cl) p.703d, 704b, Udv(C2) 5,6

p.785a; TbUdv(E) 9,5, p.61.
The Udv(Cl) comm. on the verse (p.703a) relates the story of AIigulimaJa
who subsequently repents to the Buddha.

(25)

All the other versions read *J:)J'"ti'fJ

(26)

Cf Udv(Sk) XXV III 10, Udv(Cl) p.743b-c; Udv(C2) 10 p.792b;

TbUdv(E) 10 p.1l2.

(27)

Wetake~~

to mean 'There exist some consciousnesses'; cf eke pf

Dh(P) 126.

, might support the Pali variant Sukatino instead of sugatino.

Udv(Cl) (p.618cf) also probably supports it. Cf Buddhadatta p.35 n.1.

(28)

'fJ~

(29)

Cf Dh(P) 126; PDh 274; S i 97 Udv(Sk) I 24; Mvu Ii 66,424; Udv(Cl)

24 p.618cf; Udv(C2) 25 p.777b; SA 1127 p.335c; SA(var) 54 p.372b;
EA 23 p.670b; TbUdv(E) 24 p.6.

(30)

Cf Dh(P) 127; Udv(Sk) IX 5, 125; Divy 532,561; DhAv(C) 2 p.59Ib;

Udv(Cl) 5 p.669b; Udv(C2) 6 p.78Ic; T3 50 p.887a; Tl2 31 p.549c;
Tl229 p.795b; T22 21 p.141b; T23 36 p.260b; MsarV(C) 45 p.877b;
T24 18 p.l92c; T245 p.870a; MPPS 6 p.l04a; T3 p.467a; TbUdv(E) 4
p.34.

(31)

Cf Thag496; Udv(Sk) 6; Udv(Cl) p.669c; Udv(C2) 7 p.781c (differs

in last line, which reads 'who can be spared of being bound by eviJ').

161

18 KNIVES AND RODS!

The chapter on 'Knives And Rods' has the aim of teaching the practice of compassion - Not to harm sentient beings using knives and rods.

(1)

All are afraid of death.

None does not fear the pain [inflicted with] rodSl.
Just as you would forgive yourself.
Don't kill; don't strike with rods'.

(2)

He who ever cares for the well-being of creatures,

And does not inflict pain on them;
Will meet with no harm in this life,
And be always well and happy hareaftet4.

(3)

Do not speak harsh words;

He who speaks thus must fear retribution.
Evil being done, disaster will follow.
And knives and rods will come upon your body;.

(4)

Be kind in uttering words,

Like knocking at a gong [gently].
When you dispute no more,
You will transcend existence easily;.

(5)

He who strikes the good ones with sticks,

And vilifies those who are innocent;
Will be retributed ten-fold with misfortune.
Which will befall him promptly and inevitably7.

(6)

[Firstly], severe pain while livings;

[Secondly], physical injury;
[Thirdly], spontaneous illness;
[Fourthly]. mental disorder9;

(7)

[Fifthly], false accusation from others;

[Sixthly]. trouble from the magistrate;
[Seventhly]. destruction of assets;
[Eighthly], separation from relativeJ o;

162

(8)

[Ninethly] His houses, and everything therein

Being burnt away by fire;
[Tenthly] Falling into hell at death.
Such are the ten [misfortune]ll.

(9)

Though one might go naked or shave one's head,

Or for life put on straw-clothes,
Or bathe oneself [in sacred rivers] [or] squat on rocks,
What use are these for [overcoming] one,s doubtsl 2?

(10)

He who neither strikes, kills nor burns,

Nor seeks to be a winner;
Who loves 13 all living beings,
Will meet with no enmity14.

(11)

If there be a person in the world,

Who knows to be shameful;
He is one being induced to progress,
Like a thorough bred being whipped15 .

(12)

Like a fine horse when whipped,

Advances far on the path.
Even so a man endowed with faith, virtue,
Mental concentration and vigour;
Commits to the Path16 and accomplishes wisdom17 ,
Thereby eliminating all sufferingsI 8 .

(13)

He who [though] well adorned practises the dharma 9 ,

Who restrains himself20 and upholds the pure life,
Laying aside the cudgel towards all creatures,
Is said to be a sramalJa, a spiritual cultivator21

(14)

He who is harmless towards all creatures,

Will never in his life be harmed.
If he is always kind towards all,
Who is there to be his enemy22?

163

Notes
(1)

71ft

(2)

The first two lines are interchanged with those of Dh(P) 129. We cannot
therefore simply attribute this to "misunderstanding" on the part of the
translators, as Mizuno usually does.

(3)

Cf Dh(P) 129,130; PDh 202; Mil 145; Sn705; Udv(Sk) V 19; Udv(CI)
16 p.653b ; Udv(C2) 16 p.780a (Identical. Also cfTl5) TI2. 6 p.898b;
TI2 10 p.426c; TI2 10 p.668a, b; TI4 p.955c; MPPS 24 p.235b, 30
p.278b; TbUdv(E) p.23 (also cfTI9).

- Less literally: 'infliction'.

It's noteworthy that whereas Dh(P) has two verses (129, 130) identical
except for the third lines, Dh(C) agrees with other versions in having
only one such verse.
(4)

Cf Dh(P) 132; PDh 204; Udv(Sk) XXX 4,3; Udv(CI) 4 p.753b; Udv(C2)
4 p.794af; TbUdv(E) 4 p.126.

(5)

Cf Dh(P) 133, PDh 197; Udv(Sk) XXVI 3; Udv(CI) 3 p.731c; Udv(C2)

3 p.790b; TbUdv(E) 4 p.99.

(6)

Cf Dh(P) 134; PDh 199; Udv(Sk) XXVI 5; Udv(CI) 5 p.732a; Udv(C2)

5 p.790b; TbUdv(E) 5, 6 p.99f.
It is interesting to observe the simile of 'striking a gong' (or a vessel)
used differently in the different versions. 'r

(7)

Cf Dh(P) 137; Udv(Sk) XXVIII 26; DhAv(C) 2 p.591c; Udv(CI) 26

p.746a; Udv(C2) 25 p.792c; TbUdv(E) 27 p.114.

(8)

There appears to be some textual corruption with regard to this first line:
If Janim in Dh(P) 138 is the uncorrupted form and is to be counted separately as one of the misfortunes, then the total number of misfortunes
will amount to 11 and not 10 by the end of Dh(P) 140. Moreover, Udv(Sk)
XXVIII 26 reads vedaniirp katukaf!l vapi; i.e. without anything corresponding to jani. The Udv(CI) (p.746af #27)- believed to be a tr. from a
version of Udv(Sk) - which otherwise corresponds perfectly with the
Pali verse, has "pain and rude speech" here. TbUdv(E) too does not support the PalL

(9)

Cf Dh(P) 139; Udv(Sk) XXVIII 28; DhAv(C) 2 p.591c; Udv(CI) 27

p.746af; Udv(C2) 26 p.792c; TbUdv(E) 27 p.1l4.

164

(lO)

Cf Dh(P) 139; Udv(Sk) XXVIII 27; DhAv(C) 2 p.59lc; Udv(Cl) 28

p.746b; Udv(C2) 27 p.792c; TbUdv(E) 27 p.114.
Note that the order of the four misfortunates listed here differs from those
in Dh(P) 139 and Udv(Cl) p.746b 1"28. This may be taken as another
instance suggesting that the original of Dh(C) was probably not Dh(P).

(II)

Cf Dh(P) 140; Udv(Sk) XXVIII 29; DhAv(C) 2 p.59Ic; Udv(Cl) 29

p.746b; Udv(C2) 28 p.792c; TbUdv(E) 27 p.1l4.

(12)

Our text has It ('delusion'). We have preferred the variant

~ ('doubt') in all the other versions, as this is supported by the Pali
and Skt parallel verses. Note, however, that Divy, 339 reads visodhayen
moham a vislqJakiiIik$am.
Cf Dh(P) 141; PDh 195; Udv(Sk) XXXIII I; Mvu iii 412; Divy 339; Gil
III iv 40; DhA v(C) 2 p.592b; Udv(Cl) I p.768c; Udv(C2) I p.798a; T23
4 p.1036b; TbUdv(E) 2 p.155.

(13)

We have followed the variant t~

(14)

No parallel has yet been traced.

(15)

Cf Dh(P) 143; Udv(Sk) XIX 5; Udv(Cl) 4 p.71Ic; Udv(C2) 5 p.786c;

SA 578 p.154a; SA(var) 163 p.435b; T17p.733a; TbUdv(E) 5 p.72.

(16)

~m

in all the other versions.

-lit: 'accept (or uphold) the path'.

(17)

This line might just correspond to the Pali sampannavijjiicar8.{1ii.

(18)

Cf Dh(P) 144; PDh 329; Udv(Sk) XIX I; Dh(C) 31.15 p.570c; Udv(Cl)
I p.711b; Udv(C2) I p.786c; TbUdv(E) 1,2 p.7!.

(19)

While Dh(P) 142 and PDh 196 read saman (samam) here; all the Skt and
Chinese versions as well as Dh(Gr) have dharma (7* ).

(20)

As in the other three versions, which give i191Gm

- 'decrease'. As
we may also render: 'who eliminates
our text stands (~m
harmfulness ... ' .

(21)

Cf Dh(P) 142; PDh 196; Udv(Sk) XXXIII 2; Mvu iii 412; Divy 339; Gil
III iv 40f; Catu 17.16; Dh(Gr) 80.

(22)

No parallel verse has yet been traced.

),

165

19 OLD AGE
The chapter on 'Old Age' aims at persuading us to be diligent. If we do not struggle
with the [fleeting] life, what is the use of regretting when old?

(1)

What's there to rejoice, what's there to laugh?

Life is always in a blaze!
Deeply concealed in Darkness,
It's better to seek lightl .

(2)

. Look at this physical body

Which [the fool] clings2 to as comfort.
It's full of [false] thinking and causes sickness,
How does [the fool] know its unreality3?

(3)

When one gets old, the body becomes weak,

Sickness befalls and lustre is lost;
The skin slackens, and muscles contract.
One is fast approaching deatll4.

(4)

When the body dies, consciousness departs,

Like a driver abandoning a vehicle;
The flesh disappears, the bones scatter
What is there in the body to rely oIP?

(5)

The body is like a city,

Framed with bones and plastered with flesh.
From birth till old-age and death,
It stores nothing but hatred and conceiti.

(6)

When one gets old, the body changes,

Just like an old vehicle.
The Dharma can end suffering
- practise it with diligence7
If a man has heard no [wise teaching]
He will grow old to be like a bull:
With only well developed flesh,
But no wisdomS.

(7)

166

(8)

The cycle of birth and death is boring;

The coming and going is troublesome.
When one's thoughts are attached to the body,
Endless suffering will follow>.

(9)

As the wise perceives suffering,

He accordingly abandons the body;
His thoughts are ceased and conditioninglO cut off;
And lust being ended, there is no more birth! I.

(10)

He who neither practises the Brahma-like faring,

Nor has acquired any wealth;
At old age, is like a white heron
Watching an empty pondl2 .

(11)

If one neither observes the precepts,

Nor accumulates wealth;
When old and weak and panting,
What's the use of reminiscing the pastl3 ?

(12)

At old age, one is like the autumn's leaves;

One moves l4 in filth, and wears tattered clothesI 5
Life is rapidly escaping from this birth;
There is nol7 use to regretl 8

(13)

Life is running out as days and nights pass.

Strive hard when there is still time.
What pertains to the world is truly impermanent,
Don't be deluded and fall into darknessI 9

(14)

Learn to kindle the mind lamp,

And train yourself to gain wisdom.
Move away from taints, don't get stained;
Holding the [mind] candle, watch the stages of progresS!D.

167

Notes
(1)

We have followed to Ming edn and DhA v(C) (p.592c) to read

=1'~
instead of tm=1'
in the 4th line.
Cf Dh(P) 146; PDh 233; Udv(Sk) I 4; Mvu iii 376; Dh(Gr) 143; DhA v(C)
p.592c; Udv(Cl) 4 p.611c; Udv(C2) 4 p.777a.

(2)

ftif ('lean on', 'cling to') in the second line could be a mistake
for'fiIT ('what'), in which case the line would read 'what is there to take
as comfort (or safety)?,

(3)

Cf Dh(P) 147; Udv(Sk) XXVII 20; DhA v(C) p.592c; Udv(Cl) 16 p.738b;
Udv(C2) 16 p.?91c.

(4)

Cf Dh(P) 148; PDh 259; Udv(Sk) I 34; Dh(Gr) 142; DhAv(C) p.592c;
Dh(C) 14 p.559a; Udv(Cl) 33 p.622b,c; T38466c.

(5)

Cf Dh(P) 149; Udv(Sk)I5; Divy561; Dh(Gr) 154,155; DhAv(C)p.592c;

Udv(CI) 5 p.612a; Udv(C2) 5 p.777a; T24 12 p.260b; TbUdv(E) p.63.

(6)

Cf Dh(P) 150; Udv(Sk) XVI, Dh(Gr) 284; Udv(CI) 19 p.706b; Udv(C2)

20 p.785b; YBS 19 p.383a.

(7)

Cf Dh(P) 151; Udv(Sk) I 28 (cf 1m XXXI 74); Dh(Gr) 160; Udv(Cl) 27

p.620b (corresponds exactly); Udv(C2) 30 p.777c; SA 1240 p.340a;
SA(var) 67 p.397a; T3 p.466c; T28 10 p',80k.

(8)

Ourtext has m~
but we have preferred the variant reading ~~
as in the Ming edition.
Cf Dh(P) 152; Thag 1025; PDh 209; DhA v(C) 3 p.598b.

(9)

Cf Dh(P) 153; Udv(Sk) XXXI 6; DhAv(C) p.598b; Udv(Cl) 6 p.759b;

Udv(C2) 6 p.795b; EA 11 p.597af; SmP(C) 1 p.675c.

(10)

in the third line to refer to saIJ1skiira, 'conditioning',

We have taken
or 'formation'. However, if the word is taken to mean 'action', the line
can be translated thus,

rr

"His [lustful] thoughts are extinguished and [lustful] actions abandoned,"

Also cf Udv(Cl) (p.759 b-c); "'The mind having left behind the
saIJ1skiira' - The so-called saIJ1skiira (
is the chief of all fetters. It is
because of the sarpskiiras that being are submerged in sarpsiira - all such
misfortunes result from the creation of saIJ1skiira. When a holy person is
born in the world, he cultivates himself vigorously to break the root of
the saIJ1skiiras, so that there will be no further rebirths."

rr )

168

(II)

Cf DhA v(C) p.598b; T28 10 p.803a. Also cf Dh(P) 154; Udv(Sk) XXXI
7; Udv(CI) 7-8ab p.759b; Udv(C2) 7 p.795b; EAll p.597b; SmP(C) 1
p.675c.

(12)

Cf Dh(P) 155; PDh229; Udv(Sk) XVII 3; Dh(Gr) 139A; DhAv(C)p.593a;

Udv(CI) 4 p.707a; Udv(C2) 4 p.785c; SA 1162 p.3IOaf; SA(var) 85
p.403b; MVS 126 p.660a.

(13)

Cf Dh(P) 156; PDh 230; Udv(Sk) XVII 4; Dh(Gr) 139B; DhAv(C) 3

p.593a. Also cf Udv(CI) 3 p.706c; Udv(C2) 3 p.785c; SA 1162 p.3lOa;
SA(var) 85 p.403b.
The two verses of Udv(CI) are included in the chapter on 'Water', (loc.
cit.) and read as follows:
He does not practise the Brahma-like faring;
And at youth does not accumulate wealth.
The fool [thus] sleeps on,
Keeping to the old way and achieving nothing.
He does not practise the Brahma-like faring,
And at youth does not accumulate wealth.
[The fool when old] is like a stork beside the pond;
What is the use of keeping to the old way?
The commentary (p.706c-707a) tells us that once the Buddha and Ananda
saw two elderly men, weak and limping with haunch-backs. The Buddha
explained to Ananda that "if these two men, in this state of Sravasti had
been accumulating wealth since childhood *, they would have been the
wealthiest in Sravasti; or if they would [subsequently] leave behind their
wives and sons and estates to take up the spiritual training fully, they
would have become arahants. Ifthey had been accumulating wealth since
youth up to today, they would have been the second [richest] family in
Sravasti; or if they had left home for spiritual training they would have
achieved the fruit of non-returner. If these two men had been accumulating wealth since their middle-age up to today, they would have been the
third [richest] family in Sravasti; or if they had left home for the spiritual
training, they would have achieved the fruit of once-returner. But these
two men [lived their lives] contrary to their former aspirations, attending
to the superficial and neglecting the essentials, and thus ending up to
suffer hunger, cold, hardship and a host of tribulations. Thereupon, [the
Buddha spoke the second verse above].
It is just like an old stork watching by the side of a pond waiting for fish
to come ashore so as to eat them. But it tried hard for the whole day
without any success; and finally it died of excessive mental effort.

169

Indeed, the old have a way which befits the old, while the young and
strong have their strength. This stork with the way of the old [tried to]
practise the strength of the young; it would never succeed. It recollected
the way it caught fish when young, not realizing that it had grown old:
Likewise, these two elders remembered only the time when, young and
strong, they were amusing themselves with singing, dancing, joking, gambling and chess games; without considering that they are today advanced
in age. Squatting with their hands folded over the knees, they reminisced
all those former experiences. They don't practise the way ofthe old, but
instead recollect their youth, being extremely deceitful. Thus it is said
"Like a stork beside the pond; What is the use of keeping the old way?"
(" I have interchanged :0/ and 'J \ to get the proper sequence: from childhood, to youth, to middle-age)
The following commentary given in DhA v(C) (p.592c-593a) also suggests that the advice on brahmaciirya is that at old age one should abstain
from sex altogether and practise brahmacarya. The idea, at least in the
DhA v(C), could have been influenced by the Hindu notion of the four

asrama:
" ...... Buddha told the young brahmins, 'There are four things in the world
which are difficult for people to practise. Those who practise them will
gain merit and not be so poor. What are the four? (i) When one is young
and strong, one should not be arrogant (ii) At old age one should vigorously [practise the spiritual life] and not crave for sexual pleasure (iii)
When one has wealth and treasure, one should always think of giving
(iv) One should learn from a teacher and accept proper advice. Now this
elder practises none of the four. He thought of [the former high status
and wealth he had enjoyed] as being permanent, and does not realize that
failure can follow success. Once [his former fortune] was lost, he would
be like an old crane watching a pond empty [offish], without ever achieving anything."
As with the Udv(Cl), the TbUdv(E) (p.64) also includes two parallel
verses in the chapter on 'Water':
3. Those who do not have good conduct
And find no riches in their youth
Become like old worn-out sea-gulls
In dirty, turbid, fished-out ponds.
4. Those who do not have good conduct
And find no riches in their youth
Curl up like a ball and sleep,
Remembering the things they did before.

170

ff ('move') as in all the other versions.

(14)

We take the variant reading

(IS)

We take the variant reading ~fJ

(16)

We take the variant reading

(17)

We follow the Yuan and Mingeditions to read =1'

(I 8)

No parallel verse has yet been traced.

(19)

No parallel verse has yet been traced.

(20)

m:lt!!

1:.

as in the Ming edition.

as in the Yuan and Ming editions.

(= bhiimi ?). Cf the translation of yogiicarabhiimi siitra as

~ffm:lt!!~

171

20 SELF CONCERNl
The aim of this chapter on 'Self-Concern' is to advise us to learn that which will
ultimately benefit ourselves, and help us to get rid of evil and accrue merit.
(1)

He who has love for himself

Should cautiously protect what's being guardedl,
He should aspire for the release from craving
And, forgoing sleep, to be rectifie~

(2)

Oneself comes5 first,

One should6 train hard oneself;
When benefit is derived, then instruct others.
The wise is thus not vexedl.

(3)

First learn to rectify oneself,

Then only rectify others.
Train yourself to enter wisdom,
And you will surely move upward5#!.

(4)

If one cannot benefit oneself,

How can one benefit others?

When one's mind is tamed, and body rectified,
What aim is there that cannot be achievecP?
(5)

What has been done by oneself before,

One will experience its effect later.
Having done evil one [suffers] through oneself,
Like a diamond boring through a gemlO.

(6)

If one does not observe the precepts,

[Craving] will spread like a rattan creeper.

One's desires being unrestrained,
Evil actions will increase day by dayll
(7)

Evil actions endanger oneself;

They are easy for the fool.
Good actions are one's best security;
They are difficult for the fool 12 .

172

(8)

Those who accord with the True Men's teaching,

And livel3 in accordance with Truth,
The fool envies them,
And views them as evilI4.

(9)

Evil actions yield bad [results],

Like the sowing of bitter seeds.
Having done evil, one suffers oneself;
Having done good, one experiences happiness oneself.
Andl5 each [result] must ripen [accordingly]
- It cannot be [experienced] on each other's behalf.
[Like-wise], good actions yield good [results],
Like the sowing of sweet seedsl6.

(10)

One should benefit oneself as well as others,

And there will be benefit without much effortl7.
If one desires to know how to benefit oneself,
[Here it is]: Precepts and knowledgel 8 are the bestl9 .

(11)

One who has love for himself,

And wishes to be born in heavens,
Should, with respect and delight, listen to the Dharma
And remember the Buddha's TeachingSZo.

(12)

One must think carefully before any undertaking,

So that one's effort would not be spoilt.
Thus one's thinking becomes more and more trained,
And one does not miss the time for any undertaking l .

(13)

One who has his undertaking well prepared,

Can reach the goal and achieve profit.
A true understanding should be put into practice,
And one will thereby achieve one's aiffi!2.

173

Notes
(1)

'Self-love' would be a more faithful translation. But it may unfortunately be confounded with narcissism.

(3)

Beal (p.59) gives, "let him carefully protect that which he is so anxious
about (i.e. himself)". "What is being guarded" may refer to the 'self, as
in the Pali (cf Dh(P) 157). But it may also refer to the precepts,
i.e. 'T='Ti.!lG

(4)

Cf Dh(P) 157; PDh 312; Udv(Sk) V 15; DhAv(C) p.593b; Udv(Cl) 12

p.652b; T4 p.16Ia.

(5)

We followed all the other edns of Dh(C) to read~~

(6)

We follow the Sung Yuan, Ming and Sheng edns of the DhAv(C) (p.
593, n 21) to read Ii" instead of 1t .

(7)

Cf Dh(P) 158; PDh 317; Udv(Sk) XXIII (cf XXIII 6); Dh(Gr) 227;
DhA v(C) p.593b; Dh(C) 20 p.559c; Udv(Cl) 7 p.723b; Udv(C2) 7 p.788c
(cf T261 p.24b); TbUdv(E) 7 p.85 (cf 6 p.85).

(8)

Cf Dh(P) 159; PDh 318; Udv(Sk) XX 8 (cf XX III 9); DhA v(C) 3 p.593b;
Udv(Cl) 7 p.723b, 8 p.723bf; Udv(C2) 6 p.788b-c (also cf7, 8 p.788c);
TbUdv(E) 6 p.85.
In the light of Udv(C2) p.788b-c, one may also render the last line of our
stanza as: "One will surely become a superior"

(9)

In spite of the references given by Mizuno (p.150) as parallel versions,

except for the identical verse in DhA v(C) p.593b our verse is different in
wording and content from those references. However, also cf Udv(Cl) 8
p.723bf; Udv(C2) 8 p.788b-c; TbUdv(E) 8 p.85.

(10)

Cf Dh(P) 161; PDh 307; DhAv(C) p.593b; TbUdv(E) 13 p.1 12 (also cf

Udv(Cl) I I p.743c). Udv(Cl) 12 p.743c, given by Mizuno (p.150) as a
parallel version, is in fact very different in meaning (see especially the
comm. on it, p.743c)

(II)

Cf Dh(P) 162; PDh 306; Udv(Sk) XI 10; Dh(Gr) 330; Udv(Cl) IOp.679c.

(12)

Cf Dh(P) 163; PDh 167, 168; Udv(Sk) XXVIII 16; Dh(Gr) 264. Also cf

174

Udv(CI)16p.744b, I7p.744c; Udv(C2) 15p.792b, 16p.792b; TbUdv(E)

17,18 p.113.

(13)

We follow the Ming edn and DhAv(C) (p.593b) to read

of$ .

(14)

Cf Dh(P) 164; PDh 315, 314; DhAv(C) 3 p.593c; Udv(C2) 10 p.781b;

TbUdv(E) 7 p.32.

(15)

This shows that this and the next three lines are connected with the previous four. In fact DhA v(C) (p.593c) groups verses 8 and 9 together. The
content of the two verses too justifies this grouping.

(16)

Cf Dh(P) 165; PDh 308; Udv(Sk) XXVIII; DhA v(C) 3 p.593; TbUdv(E)
10, II, 12, p.1I2. (Alsocf Udv(CI) 10 p.743 b-c, II p.743c; Udv(C2) 10
p.792b.

(17)

instead

. However, Jt could be a mistake for ~ (both being

homonyms); in which case, we could translate: "One benefits [others]
and yet does not neglect [oneself]". If so, this would bring our verse
closer to the Dh(P) 166.

~ffiFf.

(18)

(19)

Cf Dh(P) 166; PDh 325; Udv(Sk) XXIII 10; Dh(Gr) 265; Udv(CI) 10
p.723c; Udv(C2) 10 p.788c (also cf TbUdv(E) 9 p.85).

(20)

No parallel verse has yet been traced.

(21)

Or: 'And one loses no time in accomplishing things.'

No parallel verse has yet been traced.

(22)

No parallel verse has yet been traced.

lit: 'listening', sutatta

175

21 THE WORLD
The chapter on 'The World' explains that the world is an illusion; that we should
[therefore] give up the 'floating flowers' - [the unreal material comfort], and
diligently practise the spiritual path

(I)

As a cart travelling on the road,

Which, leaving the level, broad road,
Turns onto a small side road and is crashed
- There is the sorrow of the breaking of the axles!.

(2)

Likewise, leaving the Dharma

To follow and develop that opposed to Dharma,
The fool keeps his way till death
- And there is also the sorrow of being brokeri!.

(3)

Fare in accordance with Dharma,

Do not accord with evil deed;
The dharma-farer3 sleeps well,
And there is no sorrow in every existenc&.

(4)

All things are like foam,

The mind is like a wild horse;
Living in a world like a mirage,
How can one delight in it5?

(5)

If one can break away from this,

Cutting the tree at its roots,
And persisting thus day and night,
One will surely achieve concentratiorP.

(6)

Some give in accordance with faith,

Like people who are happy;
Others, from a perturbed mind,
Offer food to the [monk-] community
- Such people, day and night
Achieve no mental concentration7 .

(7)

The worldlings have no eyes;

They see not the truth of the Way.

176

Those with even a little clarity of vision,

Should nurture good thought!#!.
(8)

Like a goose heading its group,

To fly high in avoidance of the net;
The wise one leads the world,
To get freed from the evil oneSJ.

(9)

All worldlings must die,

There is no security in the three spheres.
Though the gods may enjoy themselves,
They too die when their merit is exhaustedlO

(10)

Observe the worldlings:

No birth does not come to an end.
If one wishes to escape the cycle of rebirth,
One should practise the true Pathll.

(11)

Delusion covers up the whole world;

Greed causes the loss of sight.
False [views]12 and doubt lead to rejecting Truthl3.
- The afflicted fools accord with theseI 4 .

(12)

He who has transgressed one dharma,

Namely, the liar,
Will not escape future existence,
And there's no evil that he will not furtherl 5 dol6.

(13)

Though one may pile up treasure,

To as high as the heavens,
Thus filling up the whole world;
It's better to gain insight into the Path17

(14)

What is not good appears to be good,

Lust appears to be not lust;
Suffering is taken for happiness
- The insane is devoted tol8 [these false views]19.

177

Notes
(1)

Cf Udv(Sk) IV 17; Udv(Cl) p.64lc - 642a; TbUdv(E) 15a-b p.l7.

(2)

Cf Udv(Sk) IV 18; Udv(Cl) 642b; TbUdv(E) 15e-h p.17.

(3)

We follow all the other edns to read ff~

(4)

i!!:i!!:
lit 'world [after] world' or life [after] life"
Cf Dh(P) 169; J i 90, iii 268; PDh 225; Udv(Sk) XXX 5; Avs i 220;
Dh(Gr) 110; Udv(Cl) 5 p.753b; Udv(C2) 5 p.794b; SmP(C) 17 p.79Ib;
MPPS 16 p.178c; TbUdv(E) 5 p.126.

(5)

Cf Dh(P) 170; PDh258; Udv(Sk) XXVII 15; Udv(Cl) 12 p.738; Udv(C2)

12 p.79Ib; TbUdv(E) 12 p.107.

(6)

Cf Udv(Cl) 12 p.677b (identical verse); Udv(C2) 15 p.782b; TbUdv(E)

dhammaciiri in the PaiL

13 p.39.

Udv(Cl) comm (Joe cit): '" If one can break this' - one who is afraid of
the evil in future existences would not give rise to conditions leading to
future births; he cuts off from the very root, so that there can be no possibility of growth again. The same is true here: If one can cut off thoughts
[of craving] from their very root, one will gain peace ( ksema) day and
night, and one's concentration will not be disturbed; one can direct one's
mind to whatever thought there is in the mind".
(7)

Cf Udv(Cl) 10, II p.677b,; Udv(C2) 13, 14 p.782b; TbUdv(E) II, 12

p.38.
The content in these parallel verses are, however, considerably different
from that of ours.

(8)

No parallel verse found so far.

(9)

Here is an example where, although some of the terms used in the Pali
and the Indian original of the Chinese Dharmapada appear similar, the
meanings produced are quite different. This may have occured either
because (a) one or the other text has corrupted readings in the corresponding places; or (b) the originals of both versions were actually quite
different from each other.
178

Cf Dh(P) 175; PDh232; Udv(Sk) XXVII 2; Udv(Cl) 2 p.706c; Udv(C2)

2 p.785c; TbUdv(E) 2 p.64.
(10)

No parallel verse found so far.

(11)

No parallel verse found so far.

(12)

We have read the two characters $~

one could also take $

as two separate terms. But

to be an adjective; the term will then be 'false

doubt'.
(13)

(14)

m
No parallel verse found so far. Mizuno (p.I56) however compares this
with Dh(P) 174.

(15)

We have taken 6 to be an adverb ('more', 'further'). One could also

take it as a verb, meaning 'experience', in which case the translation will
be: 'There is no evil that he will not experience'.

(16)

C,f. Dh(P) 176; p.l8; PDh 297; Udv(Sk) IX I; Udv(Ci) 1 p.668a;

Udv(C2) 1 p.78Ic; MA 3 p.436b; SA 1075 p.280b; SA(var) 14 p.378a;
Ti27 p.405a; Ti27 p.645c; Sdsp 8 p.46b; MsarV(C) 14 p.697a, 25

p.76Ia; 1'24 11 p.966c.

(17)

No parallel verse found. However, one might compare this with the following: Dh(P) 178; T3212 p.458a; Dh(C) 8 p.560a.

(18)

Ourtext has

JIiIi

('disgust'), as is in the DhA v(C) (p.594b). We follow

all the other edns to read

3& . The Sung edn of the DhA v(C) reads quite

differently: "i$~~PfT~
also possible that

JIiIi

" ('the devas are destroyed') It is

in our text could have been a mistake for ~

('to destroy'), in which case we may translate: 'The insane is [thUS] destroyed' .
(19)

No parallel verse found so far. However, cf Udv(Sk) V 12.

179

22 ON THE BUDDHA
The chapter 'On the Buddha' explains the [Buddha's] holy virtues which are always beneficial for salvation; they are made clear so that they may serve as guiding
principles for the world.

(l)

Havingl made the conquest he is not subject to evil2,

He is completely victorious over the world;
Saintly wise, and of boundless sphere,
[The Buddha] initiates the ignorant into the Pathl.

(2)

Disentangled from [craving's] net and unimpeded;

Lust exhausted, amassing nothing;
The Buddha's mind is profound, without a limit.
He leads those not on the Path to embark on it!.

(3)

Steadfastly established in one-mindedness,

Left home, in quiescence day and night,
Root cut off, with no lustful thoughts
- [Such are] the awakened ones';, the clearly mindfuJ6.

(4)

He has seen the Truth, and is pure, undefiled,

Having crossed the sea of the five pathways
- The Buddha - arises, illuminating the world,
In order to remove sufferings7.

(5)

Difficult it is to be born as a human.

Difficult too the obtaining of lorgivity for mortals.
Difficult is the arising of Buddhas in the world.
Difficult it is to hear the Buddha-dharma'!

(6)

I had no one for a master9,

Alone, nor had I any companion.
Accumulating one lO practice I have become a Buddha
By myseJt11 I have mastered the Noble Pathl2.

(7)

A boatman can cross over water;

Vigour serves as the bridge.

180

Men are bound by their castes;

He who can cross over is a herol3.
(8)

Those having destroyed evil and crossed over are the Buddhas.
Those on the land are the brahmins.
Those who remove famine are the Dharma-trainees.
Those who cut off the caste lineage are the disciple9 4.

(9)

Of mental devotion, endurance is foremost.

'Nirviina is supreme' say the Buddhas.
He who has left homel5 to be a sramal}a.
Does no harm to others l6 .

(10)

Do not harass by speech or harm;

Restrain fully in accordance with the precepts;
Be moderate in food and give up bodily greed;
Maintain your practice in a secluded abode;
Apply your mind to the gaining of wisdom?
- This is practicing the Buddhas' teaching'8.

(11)

Not to do evil,
To cultivate all good,
To purify one's own mind,
- This is the Teaching of the Buddhasl9 .

(12)

[1,]20 the Buddha am the Exalted One;

[I] have eradicated the cankers and have no lust;
[I] am the hero amongst the Sakyans;
The whole lot [of gods and men)21 accords with [my] mimJ22.

(13)

Happy indeed is the result of merit;

Whereby all wishes are fulfilled.
[One with merit] promptly moves to quiescence
And arrives by himself at Nirviina23.

(14)

Many go for refuge

To spirits in hills, rivers and trees,
And to images in shrines;
Offering sacrifices and praying for blessingS24.

(15)

Refuges like these

Are neither safe nor supreme.

181

They cannot come

To deliver us from all unsatisfactorinesS25.
(16)

If one goes for refuge

To the Buddha, Dharma and Sangha;
The virtuous Four Truths;
One will definitely see [with] Right Knowledg&6:

(17)

[Namely], That saIJIsiira is extremely unsatisfactory;

That from [seeing] the Truths one crosses ovefl.7.
That the Eight-fold Path which transcends existence,
Eradicates all unsatisfactoriness28.

(18)

Refuge in these Three Treasured Ones,

Is most safe, is supreme;
Only if one has these [refuges]
Can one transcend all unsatisfactorinesS29.

(19)

If a man [accords with] the middle and the proper,

And sets his mind on the Way, without miserliness;
Propitious indeed such a man is,
Who goes for refuge in the Buddha1o.

(20)

A man of wisdom is hard to encounter,

And he is not to be found everywhere;
Where such a man is born,
The kinsmen are blessed31.

(21)

Happy is the arising of Buddhas.

Happy is the preaching of the Doctrine.
Happy is the unity of the Sangha;
Unity brings constant peace'l2.

182

Notes
(1)

Both our text and the parallel verse in Udv(CI) p.717c has C. ('one
self). But we have taken this to be a manuscript mistake for B ('al
ready' - indicating a 'perfect tense'). Cf jitaIJl in Dh(P) 179.

(2)

Udv(Cl) commentary 9 p.717c): "When an enemy is conquered the

worldly people call it a conquest. But such a conquest is not [true] conquest. It is only when the asravas are destroyed and klesas are exhaustec
and all fetters are completely annihilated that we can call it a conquest.
One [then] is a king to the whole world, without a match".

(3)

Cf Dh(P) 179; PDh 276; Udv(Sk) XXIX Yuga 52; Mvu iii 91; Udv(Cl,
5 p.717c; Udv(C2) 6 p.787c; T3 51 p.888b, p.890a; T287 p.468c; (CI
also Udv(Cl)42p.752c; Udv(C2) 47 p.794a); TbUdv(E) 7 p.79(?)

(4)

Cf Dh(P) 180; PDh 277; Udv(Sk) XXIX 53; Mvu iii 92; T3 51 p.888b
p.890a; MVS 188 p.942a; T287 p.468c (cf also Udv(Cl) 41 p.752b
Udv(C2) 46 p.794a)

(5)

('to train') to be a manuscript mistake for it ('awake

We believe~
- bud). The second line too speaks of a continuous quiescence (ofNirviina)
which can only be of the Buddha. Moreover, the Pali line sambuddhiinaq
satImataIJI in the parallel verse of Dh(P) 181 supports this reading. A~
the word stands (~ ), however, the line will have to be rendered:
His training is proper and his mindfulness is clear.
- 'training' referring presumably to that of the bodhisattva before Buddhahood. Udv(Cl) (p.718b) has a parallel verse with the first two lines
identical, but the last two lines entirely different from ours. It refers the
first two lines to any practitioner deserving praise from the Buddha (rather
than to the Buddha Himself). TbUdv(E) 8 p.79" however agrees with the
Pali here.

(6)

Cf Dh(P) 181; PDh 244; Udv(Sk) XXI 9; Udv(Cl) 9 p.718; Udv(C2) 10

p.787c (also cf TbUdv(E) 8 p.79).

(7)

No parallel verse found so far.

(8)

Cf Dh(P) 182; PDh 334; Dh(Gr) 263; DhA v(C) p.594c; T12 p.733a

(9)

We follow the other three editions to read gfli ('master'). The last line of
the first two verses of Udv(C2) (p.787b), however, suggest that gfljf*
is to be separated as 'master and certifier (or guarantor)'.

(10)

The Udv(C2) (p.787c) version says 'many practices' ( fffjfj'

183

(11)

- lit: 'naturally'.

(12)

Cf Udv(Sk) XXI 4; Udv(Cl) p.717b; Udv(C2) p.787c; TbUdv(E) 4 p.78.

(13)

Cf Udv(C2) p.787c (identical).

(14)

No parallel version found so far. However, cf Udv(Sk) XI 15

(15)

We have taken 1m to be a manuscript mistake for ~ ('home'). Cf

Pabbajito in Dh(P) 184. All the parallel verses (see following notes) agree
with the Pali here.

(16)

Cf Dh(P) 184; PDh 239; Udv(Sk) XXVI 2; Priit (of Mahiis, Miilasarv,
Sarv); Mahiivadiina II 159; Dh(C) p.573a; Udv(Cl) 2 p.73Ia; Udv(C2) 2
p.740b; EX 44 p.786c; Tl p.158a; T22 p.199c; T22 p.213c; T22 p.555c;
1'22 p.564c; 1'22 p.1022b, p.1030a; 1'22 p.l 040b; 1'23 p.478c; 1'23 p.488a;
MSarv(C) 50 p.904b; MSarbnv(C) p.517a; T24 14 p.615b; 1'24 p.659b;
SmP(C) 5 p.707c.

(17)

could be the transliteration for yoga (The standard

However, If!i1i
one, however, is flfrJifJD
), suggested by adhicitte ca ayoga in Dh(P)
185.

(18)

Cf Dh(P) 185; Udv(Sk) XXXI 50; Priit (of Mahiis, Miilasarv, Sarv);
Udv(Cl) 39cd, 40 p.763c; Udv(C2) 38cd, 39 p.796a; EX 44 p.787a; T22
p.200a, p.206a; T22 p.213c; T22 p.555c; T22 p.564c; T22 p.1022b,
p.1030a; T22 p.l040b; T23 p.478c; T23 p.488a; MSarv(C) 50 p.904b;
MSarbnv(C) 20 p.1019c; T24 p. 507c; T24 p.517a; T24 14 p.615c; T24
p.659b; SmP(C) 5 p.707c; TbUdv(C) 54 p.141

(19)

Cf Dh(P) 183; PDh 357; Udv(Sk) XXVIII I; Mvu iii 420; Priit(ofMahiis,
Miilasarv, Sarv); Udv(Cl) 1 p.741b; Udv(C2) 1 p.792a; EX 1 p.551a, 44
p.787b; T1215p.451c; T1214p.693c; T22p.200a,p.206b; T22p.213c;
T22p.555c; T22p.565a; T22p.1022c,p.1030a; T22p.I040c; T23p.478c;
T23 p.488b; MSarV(C) 50 p.904c; MSarbn V(C) 20 p.1 020a; T24 p.507c;
T24 p.517a; T24 14 p.616b; T24 p.659c; SmP(C) 5 p.707c; MPPS 18
p.192b; T2610 p.77b, 13 p.92a; IPS 1 p.920b; T261 p.774b; MVS 14
p.71a; Old MVS 9 p.58a; YBS 17 p.385a; TbUdv(E) I p.ll!.

(20)

Udv(Cl) p.717: 'I am the World-honoured One' Udv(C2) p.787b: "I am

the Buddha, the World-honoured ')fie"

(21)

Both Udv(Cl) (p.717a) and Udv(C2) (p.787b) have "gods and men" as
the third line.

(22)

Cf Udv(Cl) p.717a (identical verse); Udv(C2) p.787b (also cf TbUdv(E)

5 p.78).

184

(23)

Cf Udv(Cl) p.754b; T4 p.160c; TbUdv(E) 13 p.127. Udv(Cl) (p.754c)

gives the occasion for the utterance of this (parallel) verse as follows:
" ..... Formerly, Mara led an army of eighteen billions, who had a hundred
heads in a single body, horrifying in appearance; and also tigers, wolves,
lions, poisonous snakes, scorpions - in order to terrify the Tathilgata. The
Tathilgata, by the force of His merit, crushed the demons. Mara then
receded, whereupon the Bhagavat spoke this verse... "

(24)

Cf Dh(P) 188; PDh 216; Udv(Sk) XXVII 31; Divy 164; AKB p.217;
ADVp.127; DhAv(C) 3 p.601c; Udv(Cl) 25 p.740b; Udv(C2) 25 p.791c;
T24 26 p.333a; MVS 34 p.l77a; MVS(old) 18 p.l34a; Ak(C) 14 p.76c;
Akb(C) 11 p.233c; TbUdv(E) 26 p.109.

(25)

Cf Dh(P) 189; PDh 217; Udv(Sk) XXVII 32; Divg 164; AkB p.217;
ADVp.127; DhAv(C) p.60Ic; Udv(Cl) 26 p.740b; Udv(C2) 26 p.79Ic;
T24 26 p.333a; MVS 34 p.l77a; MVS(old) 18 p.134a; T286 p.574cf;
AK(C) 14 p.76c; AKB(C) II p.233c; TbUdv(E) 27 p.109.

(26)

Cf Dh(P) 190; PDh 218; Udv(Sk) XXVII 33; Divy 164; AKB p.217;
ADV p.127; DhA v(C) p.601c; Udv(Cl) 27 p.740b; Udv(C2) 27 p.79Ic;
T24 26 p.333a; MVS 34 p.1777a; MVS(old) 18 p.134a; T28 6 p.574a;
AK(C) 14 p.76c; AKB(C) 11 p.233c; TbUdv(E) 28a-fp.109.

(27)

Unlike in the parallel Pali verse, dUQkha-samuccaya is not explic

itIy mentioned here. One could perhaps see this included in '[see ing] the
Truths' which would include the seeing ofthe origin of duQkha.

(28)

Cf Dh(P) 191; Udv(Sk) XXVII 34; Divy 164; AKB p.217; ADVp.127;
DhAv(C) p.60Ic; Udv(Cl) 28 p.740b; Udv(C2) 28 p.791cf; T2426
p.333a; MVS 34 p.177a; T286 p.574a; AK(C) 14 p.76c; AKB(C) ii
p.233c; TbUdv(E) 28 ghi p.109.

(29)

Cf Dh(P) 192; PDh 219; Udv(Sk) XXVII 35; Divy 164; AKB p.217;
ADV p.127; DhA v(C) p.60Ic: Udv(Cl) 29 p.740b; Udv(C2) 29 p.792a;
T24 26 p.333a; MVS 34 p.I777a; MVS(old) 18 p.134a; T28 6 p.574a;
AK(C) 14 p.76c; AKB(C) II p.233c; TbUdv(E) 28j-m p.1 09

(30)

There seems to be no parallel verse for this.

(31)

Cf Dh(P) 193; PDh 79; Udv(Sk) XXX 27; Mvu iii 109; Dh(Gr) 173;
Udv(Cl) 28 p.756b; Udv(C2) 28 p.794c; Ti7 p.733a (also cf TbUdv(E)
27 p.l29).

(32)

Cf Dh(P) 194; PDh 68; Udv(Sk) XXX 22; AKB p.7; Udv(Cl) 23 p.755c;
Udv(C2) 23 p.794c; Ti p.860c; Ti7p.732a; T24p.659a; T241 p.525b;
T32p.726a; AK(C) 1 p.2c; AKB(C) 1 p.163b; T3p.479c.

185

23 HAPPINESSl
The chapter on 'Happiness' differentiates between what leads to happiness and
what leads to danger. [It explains that] when one gives up evil and accords with
good. one gains happiness and will not fall.

(1)

We 2 already live in happiness,

Hating not amidst the hatefuL
While others harbour hatred,
We course without hating3

(2)

We already live in happiness,

Not falling sick amidst the sick.
While others fall sick,
We course without sicknesS'!.

(3)

We already live in happiness,

Worrying not amidst the worried.
While others have worries,
We course without worrying;.

(4)

We already live in happiness,

Pure, desiring naught6.
We feed on joy,
Even as the Radiant Devas7

(5)

We already live in happiness

Living a simple life, contented.
The fire of Mithila kingdom'l
- How can it burn us9?

(6)

Victory begets hatred;

The defeated feels inferior.
Renouncing thoughts of victory and defeat,
One is happy, without combattinglO

(7)

There is no heat like lust,

There is no poison like anger;
There is no misery like the body;
There is no happiness like the quiescence [of Nirvana] 1.

186

(8)

Without being happy with small happiness,

Small eloquence, small intelligence;
He who sets his mind on the big ones,
Will achieve big happinessl2 .

(9)

I am the World Honoured One,

Forever released, sorrowless.
I have perfectly transcended the triple existence;
And alone, defeated the evil ones13.

(10)

Happiness is seeing the holy ones.

Happiness is the association [with them).
Being able to part with fools
Is good and uniquely happyl4.

(11)

Happiness is the keeping to the Right Path.

Happiness is the skillful 15 preaching of Dharma.
By not disputing with the world,
And endowed with precepts, one is always happyI6.

(12)

Happiness is living with the virtuous,

Like [that of] meeting with kinsfolk.
He who draws near to the virtuous and wise
Will hear much and get far awayl7.

(13)

Few are those who live long,

And many are those who leave the world.
In one's training one should seize the means
Which gives happiness till old agelS .

(14)

For those wishing for the ambrosia,

The Cessation Truth - the removal of craving - is bliss.
Those wishing to transcend the suffering of sarpsara;
Should take the taste of ambrosial 9.

187

Notes
(1)

The Chinese character 1i conveys not only happiness, but also peace,
serenity, comfort, safety, security etc. The title, 1i$
in fact may be
said to convey more the sense of 'peace' and 'serenity' than just 'happiness'.
In this connection, we should also note that in this chapter, where in the
Pali and Sanskrit parallel verses we find sukha, the corresponding Chinese are found to be variously 1i ~, 1*
. This is quite likely due
to the inconsistency of translation on the part of the translators who included both Indians and Chinese.

(2)

fJt in the Chinese can be in singular, '1'. The same remark also applies
to the first line of the next four verses.

(3)

Cf Dh(P) 197; PDh 255; Udv(Sk) XXX 47. 43, 45, 46, 48; Dh(Gr) 166.
165, 167, 168; TbUdv(E) 44 p.132.
This seems to be the only Chinese version (also included in DhA v(C)
p.594). But also cf Udv(Cl) 43 p.758b; Udv(C2) 43 p.795a.

(4)

Cf Dh(P) 198; PDh 235; Udv(Sk) XXX 45. 43, 46 - 48; TbUdv(E) 42
p.132.
This seems to be the only Chinese version (also included in DhA v(C)
p.594(C). But also cf Udv(Cl) 43 p.758b; Udv(C2) 43 p.795a.

(5)

Cf Dh(P) 199; PDh 256; Udv(Sk) XXX 43, 45 - 48; Dh(Gr) 165, 164,
167,168.
This seems to be the only Chinese version (also included in DhA v(C)
p.594c). But also cf Udv(Cl) 42 p.758b; Udv(C2) 42 p.795a.

(6)

(7)

lit. 'not doing', 'non-action', is usually the translation for

aS8IJ1skrta.
Cf Dh(P) 200; PDh 257; Udv(Sk) XXX 49, 44, 50; Mbh xii 276; Dh(Gr)
168, 164-167; TbUdv(E) 47 p.13I; Udv(Cl) 44 p.758b; DhAv(C) 3
p.594c; Udv(C2) 44 p.795a; SA 1095 p.288a.

(8)

This stanza finds a parallel only in TbUdv(E) ( 47 p.132). The Tibetan

commentary (op. cit.,n.91) says that "a king gave up his attachment to
the kingdom of Mithila. When it caught on fire the Buddha spoke these
words to him."

(9)

This appears to be the only Chinese version (also included in DhA v(C) p
594c - 595a). Cf TbUdv(E) 46 p.132.

188

(10)

Cf Dh(P) 201; PDh 81; Udv(Sk) XXXI; Avs i 57, Dh(Gr) 180; DhAv(C)
3 p 594c; TbUdv(E) I p.126; Udv(Cl) I p.753a: Udv(C2) I p.794; SA
1153 p.307b, 1263 p.338c; SA(var) 63 p.395c T4 I p.207c; T42 p.456b.

(11)

This is the only Chinese version (also included in DhAv(C) p.595a). Cf

Dh(P) 202; PDh 81.

(12)

This appears to be the only version. But also cf TbUdv(E) 30 p.130;

Udv(Cl) p.757a; Udv(C2) p.794c.

(13)

This appears to be the only version.

(14)

Cf Dh(P) 206; PDh 69; Udv(Sk) XXX 25, Dh(Gr) 175, DhA v(C) 3 p.60Ic;
Udv(Cl) 26 p.756b; Udv(C2) 26 p.794c; Bc(C) 48 p.877c; TbUdv(E) 25
p.129.
The last two lines may also be rendered as follows: "[Happiness] is being able to part with fools. The doing of good is uniquely happy."

(15)

We have followed the variant reading Pj

(16)

This appears to be the only version.

(17)

Cf. DhA v(C) 3 p.60Ic; Dh(P) 207; PDh 70; Udv(Sk) XXX 26, XXV 24;
Dh(Gr) 176; Udv(Cl) 27 p.756b, 19 p.730b; Udv(C2) 27 p.794c, 21
p.790b; TbUdv(E) 27p.129, 23, 24 p.98.

(18)

This appears to be the only version.

(19)

This appears to be the only version.

189

('skillfully').

24 AFFECTION
The chapter on affection aims at teaching us to restrain from over indulgence in affection. If we can be free from craving, we shall be without
sorrows.
(1)

What contravenes the spiritual life! one accords with it;

What accords with the spiritual life one contravenes it,
Leaving the real good one grasps at the pleasant
- Such is according with craving2.

(2)

Do not seek to be with the beloved

Nor should one have unbeloved.
The meeting with the beloved is painful;
Meeting with the unbeloved is also painfuP.

(3)

Therefore create not any endearment

Affection and hatred originate from evil.
For those who are free from bonds,
There is neither affection nor hatre~.

(4)

Endearment begets sorrow

Endearment begets fear
For him free from endearment
Whence sorrow, whence fear'?5

(5)

Attachment begets sorrow,

Attachment begets fear.
For him free from attachment
Whence sorrow, whence fear~

(6)

Craving begets sorrow

Craving begets fear
For him liberated, without craving;
Whence sorrow whence fearP

(7)

He who desires the Dharma, endowed with virtue,

Who is truthful and shameful,
Who goads himself to be near the Wa"',
Him do people hold dear9.

190

(8)

He who externalizes not his desire state,

Who speaks having first rectified his thoughts,
Whose mind is free from lust;
Will stop the stream and cross overlO.

(9)

As one who has gone on a long journey,

And returns safe from afar;
His kinsfolk are well and happy,
Rejoicing to see him returnll .

(10)

Likewise, he who delights in merit-making,

Having gone from here to there
Will receive the blessing of his merit
Just as kinsmen's rejoicing in his return l2 .

(11)

Rise up and follow the holy teachings,

Restrain from what is unskillful.
When you meet one close to the Way, devote to him;
Do not get close to those away from the Way13.

(12)

Those near the Way and those not,

Will go14 to different places:
Those near Way will ascend to heaven;
Those not near will fall into heW 5 .

19J

Notes
(1)

m lit. 'way'

(2)

This is the only Chinese version. cfDh(P) 209; PDh 173; Udv(Sk)
V 9; Dh(Gr) 266.

(3)

CfDh(P)2IO;PDh73; Udv(Sk) V 5; Udv(Cl)6p.651b; Udv(C2)

5,6 p.780a.
(4)

Cf Dh(P) 211; PDh 74; Udv(Sk) V 8; Udv(Cl) 4 p.650c.

(5)

Cf Dh(P) 212, PDh 72; Udv(Sk) V I, V 2, II 2,3; Avs i 191;

DhA v(C) 3 p.595c; Udv(Cl) 1 p.649c; Udv(C2) 1 p.779; TI2
p.437c; TI211 p.679b; T3 p.391 bf; T17 p.723c.

(6)

Cf Dh(P) 214; Udv(Sk) 113,2, VI; DhA v(C) 3 p.595c; Udv(C2)

3 p.778a.

(7)

Cf Dh(P) 216; Udv(Sk) II 2, 3, V I,DhAv(C)p.595c

(8)

ff ~llim cf ij~1'fW5c~~ ,
ij~~ EI ~~ and ij~f*~ EI ~
in Udv(CI) , Udv(C2), YBS (C), respectively.

(9)

Cf Dh(P) 217; PDh 294; Udv(Sk) V 24; Dh(Gr) 322; DhA v(C) 3
p.595c; Udv(CI) 21 p.654a; Udv(C2) 21 p.780b; YBS(C) 18
p.380b; TbUdv(E) 24 p.24.

JVGffi
in the second line of Udv(C2) is a mistake for ~
ffi (as in Udv(CI); cf also ~'ff
in YBS (C) and

.
in saccaviidin8J!1 in Dh(P) ). Willemen, however, translates:
"who perfectly believes" (Op. cit. p.26).
(10)

Cf Dh(P) 218; Udv(Sk) II 9; DhAv(C) 3 p.595c; Udv(CI) 10

p.629b.

(11)

Cf Dh(P) 219; Udv(Sk) V 20; Udv(Cl) 17 p. 653c; Udv(C2) 17

p.780; TbUdv(E) 22 p.24.

(12)

Cf Dh(P) 220; Udv(Sk) V 21; Udv(Cl) 18 p.654a; Udv(C2) 18

192

p.780b; TbUdv(E) p.24.

(13)

Identical verse in Udv(Cl) p.654a. CfTbUdv(E) 24,26 p.24....

(14)

Our text reads{t ('live'). We follow the variant reading in th(

other versions as well as in Udv(Cl), tt ("go").

(15)

Identical verse in Udv(Cl) p.654a. Cf also TbUdv(E) 27 p.24.

193

25 ANGER
The purpose of the chapter on 'Anger' is to [make us] see the damages resulting
from anger and hatred. [It explains that] he who is forgiving, kind and gentle, is
beloved of gods and men.

(1)

He who is angry sees not the Dharma;

He who is angry knows not the Wayl.
He who can remove anger,
Merit and joy always follow him2.

(2)

He who is lustful sees not the Dharma;

The same for he whose mind is deluded.
He who removes lust and delusion,
His merit stands foremost3 .

(3)

He who can refrain from anger,

Like halting a running chariot;
Is indeed a fine charioteer,
Who leaves darkness to enter brightnes~.

(4)

Forbearance excels anger.;;

Good excels evil;
The winnet<i is one who gives;
Truthfulness excels deceit?

(5)

Do not cheat, do not get angry,

Do not seek much in your mind,
He who [can do] these three,
Ascends to heaven at deathS.

(6)

Those who are ever restrained in body,

Who are kind and do not kill;
Go to the celestial abodes
And having reached there become sorrowles~.

(7)

Those whose mind is always awake.

Who diligently practice day and nightlO;
With their mind determinedll to end corruptionsl2 .
They will attain NirvanaI3 .

194

(8)

People blame one another,

From time of old till now.
They blame him who speaks much,
They blame him who is reluctant to speak14,
And him who speaks in moderation;
In the world none is not blamed15.

(9)

One with a craving mind is unlike a noble one,

Not being able to keep to the Middle.
He either blames altogether or praises altogether;
All in order to promote16 his own name 1?

(10)

He who is praised by the wise,

Is to be regarded as virtuous.
Such a man endowed with wisdom and precepts
Is beyond any blame whatsoeverl 8 .

(11)

He who is pure as an arahat;

Do not vilify him.
He is praised by gods19 ,
As by Brahma and Sakya2o.

(12)

Always guard and be cautious of your body,

So as to be restrained from anger21 .
Forsaking evil bodily acts,
Advance in the practice of virtueSl2.

(13)

Always guard and be cautions of your speech,

So as to be restrained from anger.
Forsaking speech of evil,
Rehearse the words of Dharma23.

(14)

Always guard and be cautious of your mind,

So as to be restrained from anger.
Forsaking evil thoughts in the mind,
meditate and be mindful of the Way24.

(15)

He who is restrained in body and speech

And who controls his mind;
Giving up anger and practising the Way,
Is the strongest in forbearanc&5.

195

(16)

Give up anger, renounce conceit

And avoid all lustful cravings26.
Not clinging to the psycho-physical existence,
And being unattached, one will end sufferin~7.

(17)

He who removes anger the moment it arises;

He who restrains from lust as it occurs;
He who is heroic in renouncing ignorance;
All these people will find happiness2 8 .

(18)

He who cuts off anger sleeps well,

Hatred ceasing, there is n0'29 sorrow.
Anger is the root of all poisons.
A brahmin with a soft mind
And good words will gain fame;
[Anger] removed, there is no worr)'3o.

(19)

He who, together with other like-minded,

Collaborates in evil doing;
Company being parted, is left with anger,
With which fire he torments himself-lJ.

(20)

He who knows no moral fear or shame,

Who observes no precepts and is angry;
Is dragged on by anger
And never gets tired of the toil of existence'2.

(21)

The strong goes near [and clash with] the warriors.

Those without strength go near the weak.
[But] endurance is indeed best;
One should always endure the weakB.

(22)

A person slighted by all

Is endured by one with strength.
For endurance is indeed best;
One should always endure the weak3 4 .

(23)

We as much as others,
Have great fear regarding three'5
If we perceive the [mis-] deeds of others
We should destroy [the faultp6 within ourselves37.

196

(24)

Do things from the view-points of both:

Ourselves as much as others's.
If we perceive the [mis-] deeds of others
We should destroy [the faults] within ourselveSl9 .

(25)

The very wise excels the foolsW,

Who utter abuse and evil words.
He who wishes to win always,
Should remain silent to [abusive] word!,41.

(26)

The doers of evil

Get retribution of anger for their anger,
Those who reciprocate not anger with anger,
Win over those defeated in c1ashes4 2

197

Notes
(1)

(2)

This and the following verse are not found in any other Dharmapada
versions. They are the only two verses in this chapter which are
pentasyllabic.

(3)

See n.2 above.

(4)

CfDh(P) 222; Udv(Sk)XX22,Dh(Gr)275; Udv(CI) 20 p.716b; Udv(C2)

19 p.787b; SA 1107, p.291b, 1108, p.291c, 1109, p.292a, 1151, p.307a;
SmP(C) 15 p.780b; SA(var) 74 pAOOb, 75 pAOOc; TbUdv(E) 23 p.77.

(5)

Though the parallel Pali verse, Dh(P) 223, has jine in the imperative, the
Chinese verse does not suggest such a mood (Nor does the Tibetan judging from TbUdv(E), p.76). Moreover, the Udv(Cl) comm. (p.716a) on
this same verse clearly shows that the sense is not imperative.

(6)

Udv(Cl) comm (p.716a) : " 'winner' here means he who has defeated
avarice."

(7)

Cf Dh(P) 223; Udv(Sk) XX 19; Mbhv 39, 73, 74; Dh(Gr) 280; Udv(Cl)
18 p.715cf; Udv(C2) 17 p.787b; SA 1151 p.306cf; SA(var) 75 pAOOc;
TbUdv(E) 20 p.76.

(8)

Cf Dh(P) 224; Udv(Sk) XX 16; Dh(Gr)281; Udv(Cl) 15 p.715b; Udv(C2)

14 p.787b; TbUdv(E) 17 p.76.

In comparison to the Chinese versions, the Tibetan one is closer to Dh(P)

(9)

(0)

Cf Dh(P) 225; Udv(Sk) VII 7 (see also VII 8-10); PDh 240; Udv(Cl) 7
p.661b; Udv(C2) 7 p.781a; Udv(Cl) is almost verbatim identical with
Dh(P).
We follow Sung, Yuan, Ming, to read ;fJ
mire').

instead of ~ ('ad

(1)

~JW
can also be rendered 'mind freed'. But it seems to correspond
to adhimutta in Dh(P) 225. Udv(C2) p.780 paraphrases by IY3JW
('clearly understanding'), which supports our interpretation.

(12)

~ -asava

(3)

Dh(P) 226; PDh269; Udv(Sk) XV 8; Dh(C) 9 p.561b; Udv(CI) IOp.700c;

Udv(C2) 8 p.784c, 8 p.780c; TbUdv(E) 8 p.56.

198

(14)

Our text reads Ie , 'endure'. We have followed the otherthree variant

versions which read W1 , 'reluctant to speak'.

(15)

Dh(P) 227; PDh 283; Udv(SK) XXIX 45; Dh(Gr) 237; DhA v(C) p.596b;
Udv(Cl) 5 p.695c, 35 p.75Ic; Udv(C2) 40 p.793c; Arv(C) p. 177b;
TbUdv(E) 45 p.123.

(16)

fU as a verb 'to benefit', following the line

in the parallel verse in Udv(Cl) p.752. The same is
suggested by Udv(C2) 41 p.793c. But it can also be understood as a noun
('gain', 'profit'), as suggested by DhAv(C) (p.596b) comm on the parallel verse.
We have taken
@fU~~

(17)

Cf Dh(P) 228 (sense quite different from that of Dh(Cj, PDh 284; Udv(Sk)
46; Dh(Gr) 240; DhA v(C)p.596b; Udv(Cl) 36 p.752a; Udv(C2) 4 1 p.793;
Arv(C) p.177b.

(18)

Cf Dh(P) 229; PDh 286; Udv(Sk) XXIX 47ab, 48ab; Dh(Gr) 241;
DhA v(C) p.596b; Udv(Cl) 37 p.752a; Udv(C2) 42 p.793c.

(19)

Our text has A ('men'). But we follow the variant 7<:.

other three versions, as it is supported by Dh(P) 230.

(20)

Cf Dh(P) 230; A ii 8; Vm 48; PDh 287; DhA v(C) p.596b.

(21)

This second line is identical with those in the next two verses (on speech
and mind). The idea seems to be that caution in body, speech and mind,
each helps to restrain one from anger. This latter idea, which seems quite
fitting in this chapter on anger, is not explicit in the parallel Pali verse
(Dh(P) 231,232,233); and as a result the English translations generally
do not show it (eg. cf Nfirada p.195; Buddhadatta p.63). The same sense
is indicated by Dh(C) 25.15 below.
Cf Dh(P) 231; Udv(Sk) VII 1, PDh 279; Udv(Cl) I p.660a; Udv(C2) 1
p.781a; TbUdv(E) 1 p.28; EX 12 p.604b.

(22)

(deva) in the

(23)

Cf Dh(P) 232; PDh 280; Udv(Sk) VII 2, Udv(CI) 2 p.660b; Udv(C2) 2

p.781a; TbUdv(E) 2 p.28; EX 12 p.604b.

(24)

'Way' is
cf Dh(P) 233; PDh 281; Udv(Sk) VII 3; Udv(Cl) 3 p.660c;
Udv(C2) p.781a; TbUdv(E) 3 p.28; EX 12 p.604b.

(25)

Dh(P) 234; Udv(Sk) VII 10; Dh(Gr) 51; Udv(CI) 10 p.662b; EX 12

p.604b; TbUdv(E) 4 p.28.

(26)

Our text has~Wl ('meeting with the beloved'). We have pre

ferred the variant in the other three versions, ~~ ('lustful craving', 'attachment').

199

(27)

Cf Dh(P) 221; Si 23,25; PDh238; Udv(Sk) XX I; Dh(Gr) 174; Udv(Cl)

1 p.713b; Udv(C2) 1 p.787a; TbUdv(E) 1 p.74.

(28)

Cf Udv(Cl) 2 p.713b; Udv(Sk) XX 2; TbUdv(E) 2 p.74.

(29)

Our text reads V!I: ('lust'), which does not fit in with the sense of the
first line. We take it to be a misprint for ~
('remove') or 1!! ('no',
'without'). This is supported by the sense in the parallel verse in Udv(Cl)
and Udv(C2) (ref. in next note).

(30)

Cf Udv(Cl) 3 p.713c; Udv(C2) 2 p.787a; Udv(Sk) XX 3; Dh(Gr) XVII

16; Netti p.l45; TbUdv(E) 3, 4 p.74.

(31)

The parallel verse in Udv(C2) (p.787a) has:

One who gives rise to anger
In committing unskillful deeds;
If he subsequently can remove anger,
His wisdom-fire will blaze up.
The 'fire' here understood, then, is not that 'fury' which torments. Cf
Udv(C2) 3 p.787a; Udv(Sk) XX 4; TbUdv(E) 5 p.74.

(32)

Cf Udv(Cl) p.7l4a; Udv(C2) 4 p.787a (alsocf Udv(Sk) XX 5; TbUdv(E)

6 p.75).

(33)

Cf Udv(Cl) p.714a; Udv(C2) p.787a; TbUdv(E) 7 p.75 (also cf Udv(Sk)

XX 7)

(34)

We may note the zig-zag piece - the third and fourth lines -common to
both this and the previous verse.
Udv(Cl) (p.714b) : " 'A person slighted by all' - If there be a person
slighted by everybody, a wise one amidst the multitude is able to bear
with [this slighted person]. Why? This person is alone and weak, and
without a refuge; how can one, on top of that, give rise to anger towards
him? .......... 'One with strength' refers to [one with] endurance ...... "
Cf Udv(Cl) p.714b; Udv(C2) p.787a; TbUdv(E) 22 p.75. (also cf
Udv(Sk) XX 9)

(35)

Body, speech and mind? Or can .:::. ('three') be a misprint for

('two')?
Cf comm in Udv(Cl) (p.7l4a) on the parallel verse for Dh(C) 25.24
quoted in n 37.

(36)

Cf Udv(Cl) p.714b: ~;;OfBl~~' 1r~acp~

-'If we perceive the anger of others, we should destroy the faults within
oursel ves' .

200

(37)

Cf Udv(CI)p.714b; Udv(C2)p.787a; TbUdv(E) 13 p.75. (cfalso Udv(Sk)

XX 10, 11)
(38)

We take ~ to be a misprint for?& as supported by the parallel versions in Udv(CI) and Udv(C2) (ref. below). Udv(CI) (p.714c): " ...... For
the sake of ourselves and also for the sake of others; protecting ourselves
and also protecting others. One constantly reflects in order to avoid two
things (see n34 above): (i) fear that one may experience hardship in this
very life; (ii) fear that one may get the retribution in the next life."

(39)

Cf Udv(Cl) p.714c; Udv(C2) p.787a.

(40)

We have followed the other three variant versions which read

~~M1~
The Udv(CI)(p.714c) gives-;t1f~M1~
here
(the same as Udv(C2) p.787b); otherwise identical. TbUdv(E) 16 p.76
(which also gives the same sense) comments:
''The ever evil gang up with their companions to harm the good ones.
Day and night they hurl extremely evil words; without there being a single [good] word. [In this way] one evil [word] after another, and their
evil heaps up like a mountain. Others of their kind praise them, and compete with one another to be the winner [of evil speech] ....."
"He who wishes to win always, should remain silent to [abusive ]wordsThe Noble Silence is praised by the wise. When [the wise] is slandered
he feels no sadness. When he is honoured he is not thereby pleased. When
abused, he returns no abuse, and practises endurance. When he is struck,
he remains silent without retaliating."

(41)

Cf Udv(Cl) p.714c; Udv(C2) p.787b; TbUdv(E) 16 p.76 (also cf Udv(Sk)

XX 13).

(42)

Cf Udv(Cl)p.715c; Udv(C2)p.787b; TbUdv(E) 20 p.76 (also cf Udv(Sk)

XX 18).

201

26 TAINTS
The chapter on 'Taints' distinguishes between purity and corruption. In one's training, one should remain pure, without practising any corruption.
(1)

He who while living has done no good,

At death will fall into the evil destinies.
Swiftly he will go with no [rest] in between
And on arriving, he will find no provisions!.

(2)

You should seek wisdom

To light up the mind lamp2.
Remove taints, don't be defiled;
And you will be rid of the unsatisfactory bod)'!.

(3)

The wise man, gradually,

Slowly and progressively,
Cleanses his mind of stains;
Like a smith refining gold4.

(4)

Evil, arisen in a man's mind

Corrodes his own body,
Even as rust from an iron
Eats away itself'S.

(5)

Non-recitation is the taint of words

Non-exertion is the taint of the home
Non-adornment is the taint of beauty
Heedlessness is the taint of work6.

(6)

Avarice is the taint of giving

Unskillfulness is the taint of action,
Both in this life and in the next,
Evil dharmas always constitute taints?

(7)

The taint of all taints

Is ignorance, the worst.
Train to give up evil,
o bhik$us! and be taintless!!.

(8)

An easy life is one without shame,

Like a crow with a long beak.

202

Which brazenly bears dishonour.

- Such is a life of defilement.9.
(9)

A shameful person, though life be hard,

Takes righteously, [remaining] cleanly [of life].
He shuns dishonour and recklessness.
- Such is a life of puritylO.

(10)

A fool is one indulging in killing,

In speaking untruth,
In taking what is not given,
In trespassing on other's wivesll .

(11)

In conscious moral transgressions

In getting addicted to intoxicating drinks
Such a man, in every life
Digs up his own rootl2 .

(12)

Understand thus, 0 man

Do not contemplate on evil;
A fool who draws near to wickedness
Will for long get himself burnt13

(13)

People give either out of faith

Or in order to get fame.
If one covets l4 others' worthless ornaments,
One will not attain pure concentrationl5

(14)

If one completely removes covetousness,

Cutting off the [craving] mind by the root,
And remains one-minded day and night,
One is sure to attain mental concentrationl6 .

(15)

Sensual attachmentl7 constitutes a taint;

From defilement, there is the corruptionl 8 of taints
Not getting defiled, nor coursing [in sensual attachment]
One becomes pure and leaves behind the foolsI9.

(16)

Seeing others corroding themselves,

One should always reflect within:
Corruption in practice is self-humiliation;
Corruptions having ended, there is no tain~O.

203

(17)

There is no fire hotter than lust.

There is no speed greater than anger.
There is no net denser than delusion.
The craving stream is more rapid than a river21.

(18)

There is no track in the sky

There is no outside thought for a sramalJa
Men all delight in evil22
Only the Buddha is pure, without defilemen~B.

(19)

There is no track in the sky.

There are no outside thoughts for a SramalJa.
In the world nothing has permanence.
For the Buddha, there is naught of the self24.

204

Notes
(1)

Cf Dh(P) 237; T4, p.161a; MVS 69 p.356a; OW MVS 36 p.264b.

(2)

~ here is to be understood as being the same as the tE corresponding

andtE*
are ancient translations of
to diparp. Both ~*
diparpkara. The Pali tradition, however, understands diparp in Dh(P)
238 as "island". Cf ~HJ3
in Udv(Cl) 3b p.702c Brough (op. cit.)
argues quite cogently that here the context of Dh(P) 235-8 makes it certain that the sense of 'light' was that primarily intended by the author.

(3)

Cf Dh(P) 238; Udv(Sk) XVI 3; Udv(Cl) 3 p.702c; Udv(C2) 3 p.785a;

TbUdv(E) 2 p.60. (Here it is interesting that the English translation
gives: 'And by concentration and fortitude, become an island unto yourself').

(4)

Cf Dh(P) 239; Udv(Sk) II, 10; PDh 163; Udv(C 1) p.629b; Sdsp 63 p.379a;
TbUdv(E) 10 p.lO.

(5)

Cf Dh(P) 240; PDh 160; Udv(Sk) XI 19; Udv(Cl) 19 p.671c; Udv(C2)

18 p.782a; T17, p.73Ib; TbUdv(E) 19 p.36.

(6)

Cf Dh(P) 241; PDh 157; DhA v(C) 3 p.596c.

(7)

Cf Dh(P) 242; PDh 158; DhA v(C) 3 p.596c.

(8)

Cf Dh(P) 243; PDh 159; DhA v(C) 3 p.596c.

(9)

Cf Dh(P) 244; PDh 164; Udv(Sk) XXVII 3; Dh(Gr) 221; Udv(Cl) 3

p.736b; Udv(C2) 3 p.791b; TbUdv XXVII 2; TbUdv(E) 3 p.105. Levi
(op. cit. p.291) remarks that 'with a long beak' in a appears to suppose an
original darpsinii where Dh(P) has dharpsinii, understood in DhA as
from dharps- (dhvarps-) 'to destroy'.

(10)

Cf Dh(P) 245; PDh 165; Udv(Sk) XXVII 4; 1m XVI 3; Dh(Gr) 222;

Udv(Cl) 4 p.736c; Udv(C2) 4 p.791b;TbUdv XXVII 3; TbUdv(E) 4
p.105. Levi (op. cit. p.291), however seems to have deciphered a and b
quite differently.

(11)

Cf Dh(P) 246. This and the next three verses are found only in our work
and in the PaiL

(12)

This verse is continued from the previous one. Cf Dh(P) 247.

(13)

Cf Dh(P) 248.

205

(14)

Our text has 11 ('meet'). But we have preferred the variant ~ ('to covet')
in the other three versions; being supported by Udv(Cl) 11 p.677: .....
And covets others' food and clothing."

(15)

Cf Dh(P) 249; PDh 327; Udv(Sk) X 12, X 13; Udv(CI) 11 p.677b; Udv(C)
14 p.782b; TbUdv(E) 12 p.38.

(16)

Cf Dh(P) 250; Dh(P) 263; PDh 328 Udv(Sk) X 13, X 12; Udv(Cl) 12
p.677b; Udv(C2) 15 p.782b; TbUdv(E) 13 p.39.

(17)

Our text has~:!tB

(18)

iIti lit 'leakage'. We take it to correspond to iisrava.

(19)

This seems to be the only version.

(20)

This seems to be the only version.

mean 'self-deception'.

(21)

Cf Dh(P) 251,202; Udv(Sk) XXIX 37, YBS(C) 19 p.383c; TbUdv(E) 37

p.122.

(22)

We may suspect a textual corruption somewhere between the word

papaiica (Dh(P) 254), and prapaiica (inUdv(Sk) XXIX 38) and papaiica
(which obviously must have been in the original for Dh(C) 26,18). Or
one could perhaps take this as another indication that the original for
Dh(C) was not Dh(P).

(23)

Cf Dh(P) 254; Udv(Sk) XXIX 38; Udv(C2) 34 p.793c; MVS 75 p.388c;

Old MVS 39 p.291b; YBS(C) 19 p.384a; TbUdv(E) 38 p.122.

(24)

Cf Dh(P) 255; Udv(C2) 35 p.793c.

We follow the variant ~ftt

ElW:

206

('desire')

in the third line could also

27 THE SPIRITUALLY COMMITTEDl

The Chapter on the 'The spiritually committed' explains what moral principles are.
In Dharma, moral virtues are valued, and there is no place for greed.

(1)

He who is committed to the spiritual patJi1

Does not compete for profits.
Regarding the profitable and the unprofitable,
He is desireless and undeluded3.

(2)

He who is ever kind and ready to learn,

Who courses with a righteous mind
Embracing the precious [Dharma] at heart, wise;
Is indeed one cultivating the path!.

(3)

One becomes a wise one

Not necessarily by arguing much.
He who is secure and fearless
And guards his goodness, is indeed wiseS.

(4)

One is an upholder of the Dharma

Not simply by speaking much.
He who, though not having heard much
Puts the Dharma into practice himself
And who forgets not the Teaching;
May be called a Dharma upholder?

(5)

One becomes an elder

Not simply by being old,
With ripened body and grey hairs.
Such a person [can] be just a foo18.

(6)

He in whom are truth, Dharma,

Restraint and kindness;
Who is wise9 and pure,
Is indeed an ElderlO

(7)

One becomes graceful l )

Not by having flower-like complexion12
While being mise,rly, jealous and deceitful,
And acting contrary to his wordsl3.

207

(8)

He who can renounce evil

Having cut it off by its root,
Who is wise and hatred-free
Is said to be graceful14.

(9)

One becomes a sramal}a

Not merely by shaving one's head
while still telling lies and coveting,
Full of desires like the ordinary people'5.

(10)

He who can stop doing evil

Who generously propagates the Teaching
Who stills his mind and thoughts
Is indeed a sramal}a 16

(11)

One becomes a bhik$u

Not merely by begging at times
While having evil acts and sexual indulgence
This is bhik$u by name only17.

(12)

He who abandoning bad and goodIS

Being pure, leads the spiritual life
Who is wise and destroys evil,
Is indeed a bhik$U19.

(13)

One becomes a sage

Not by [mere] silence,
Having impure intentions within
And pretending externally2o.

(14)

He whose mind attaches to naught,

Who courses contentedly within
Having attained quiescence here and beyond
Is indeed a sage2 I .

(15)

One is said to be spiritually advanced22

Not [simply] by saving one life
He who strives for universal salvation,
Harmless, is indeed spiritually advanced2 3 .

(16)

Do not boast of your observances,

[Or that] "My actions are mostly truthful''24.

208

[Or that] "I have attained mental concentration

By resorting to solitude."25
(17)

Be determined to seek happiness;

Don't learn from the ordinary worldings.
So long as your corruptions are not extinct
You will not be liberated26.

209

Notes
(1)

Cf $f#$1\,i
'One who upholds the Dharma' (in stanza #4 below) - hence one committed to the Dharma, the spiritual Path. Also cf.
"Tm/f'~
(loc. cit.) yo dhammarp nappamajjati (Dh(P) 259).

(2)

~m

(3)

Cf Dh(P) 256. In this chapter this and verses # 2,3,13, 14,15 are found
only in Dh(C) (also included in DhA v(C).

(4)

Cf Dh(P) 257; DhA v(C) 3 p.597a.

(5)

Cf Dh(P) 258; Dhv(C) 3 p.597a.

(6)

"Tm

(7)

Cf Dh(P) 259; Udv(Sk) IV 21; Dh(Gr) 114; DhA v(C) 3 p.597b; Udv(Cl)
21 p.643; Udv(C2) 20 p.779b; TbUdv(E) 18 p.18, 17 p.17.

(8)

Cf Dh(P) 260; Udv(Sk) XI II; Dh(Gr) 182; Kalp 138; Kalp(C) 261b;
Mbhiii 1063,xi 12,xii 323,324; Manu 156; DhAv(C) 3 p.597a; Udv(Cl)
11 p.680; Udv(C2) 11 p.782; EX p.659c 22; MPPS p.224b 20; TbUdv(E)
11 pAl.

(9)

Our text has

(10)

Cf Dh(P) 261; PDh 289; Dh(Gr) 185; Udv(Sk) X 7; DhAv(C) 3 597a;

Udv(Cl) 12 p.680a; Udv(C2) 12 p.782c;
EX p.659c 22; TbUdv(E)
12 pAl.

(11)

We have followed the variant reading )iffi!IE

of)iffi!i&

(12)

One suspects a textual corruption somewhere between * vaqJa pU$pa (

ts~1E
), vaqJapu$kala, vaqJapu$kaJaqJa vaIJIJa-pokkhara, etc.

(13)

Cf Dh 262; PDh288; Udv(Sk) XXIX 10; Dh(Gr) 186; DhAv(C) 3 p.597a;

Udv(Cl) 9 p.748bf; Udv(C2) 10 p.793a; TbUdv(E) 8 p.118.

(14)

Cf Dh(P) 263; PDh 289; Dh(Gr) 187; DhA v(C) 3 p.597a; Udv(Cl)
10 p.748c; Udv(C2) 9 p.793a; TbUdv(E) 9 p.118.

(15)

Cf Dh(P) 264; PDh 235; Udv(Sk) XI 13; Dh(Gr) 188; DhA v(C) 3 p.597a;
Udv(Cl) 13 p.680b; Udv(C2) 13 p.782c; TbUdv(E) 13, 14, 15 pAl.

-lit' The Path of the siItras'.

lit 'keeping to the Way ('" dhamma in Dh(P) 259)'. See also n.1
above. We have followed the variant reading ~ instead of
,g
as appamiida is often understood in Buddhism as 'mindfulness'. But ~
may also be a corruption of -g - negligence, which certainly agrees
well with pamiida .

f!J3J!

We follow the variant reading

210

f!J3jj

(cf siidhuriIpa) instead

(16)

Cf Dh(P) 265; PDh236; Udv(Sk) XI 14, XXXIII 8; Dh(Gr) 189; Udv(Cl)

14 p.680c; Udv(C2) 16 p.783a; TbUdv(E) 15 p.42.

(17)

Cf Dh(P) 266; Udv(Sk) XXXII 18; Mvu iii 422, Dh(Gr) 67; DhA v(C) 3
p.597b; SA 97 p.27a; Sif(var) p.263; T28 p.803b; TbUdv(E) .

(18)

The Udv(Cl) verse whose a and b are identical with those of Dh(C) ,
comments as follows:
"Birth among devas and men - this is pUIJya . Entering into the hells and
the animal realm - this is ptlpa. He is already cut off[from saipstlra] and
will not be born any more. He has exhausted its source and does not
cultivate for future existences. Thus, he is said to be "one who has abandoned bad and good."
Cf Dh(P) 267; Dh(Gr) 68; Udv(Sk) XXXII 19, XI 12; Mvu iii 422;
DhA v(C) 3 p 597b; Udv(Cl) 12 p.680a; Sif97 p.27a; Sif(var) 263p.466b;
128 10 p.803b; MPPS 22 p.224b; TbUdv(E) 21 p.146. Kalp gtlthtl 3
(vide Tomomatsu E loc. cit. , pp283ff );Also cf. Kalp(C) p.261 b.
In a, we haved followed the order "bad and good" as it stands, though
Dh(P) has' puiiiiaii ea piipaiiea '. The Dh(C) order mayor may not be
significant. But e differs significantly from Dh(P) 267c. See infra,
INTRODUCTION 4.2

(19)

Cf PDh 268; MNd 58,336; CNd 84; DhA v(C) 3 p.97b.

(20)

Cf PDh 269; MNd 58, 336; CNd 84; DhA v(C) 3 p.597b.

(21)

~m.

(22)

Dh(P) 270; DhA v(C) 3 p.597b.

(23)

~~
Would this suggest that the original could have been something
akin to the form biihusaeeena, like in Dh(P) 271 ; and not in the Skt form
biihusrutya (cf Udv(Sk) XXXII 31) which could not have been missed?

(24)

Cf DhP 271; PDh 271; Udv(Sk) XXXII 31; Mvu iii 422; Dh(Gr) 65;
Udv(Cl) 23 p.767a; Udv(C2) 22 p.797a; TbUdv(E) 36 p.148.

(25)

Cf Dh(P) 272; PDh 272; Udv(Sk) XXXII 32; Mvu iii 422; Dh(Gr) 66;
Udv(Cl) 23-24 p.767a Udv(C2) 22-23 p.797a; TbUdv(E) 36 p.148.
Udv(CI) (loe.cit.) comments on a very similar verse as follows:
"A practitioner resorts not only to vigour, patience, one-mindedness and
understanding, for the sake of liberation. Nor does he [only] rely on intellectual knowledge derived from having heard much, in order to comprehend the internal and external dharmas, and thereby attain the unconditioned. He must [first] attain the worldly mental concentration and there-

211

after proceed to the subtle ultimate. Or, he should meet with spiritual
friends in remote secluded countryside, to discuss the proper path, and
not the wrong path. 0 bhik~us! This practice is one pertaining to the
aniisrava dharrnas. Therefore those who have put an end to suffering are
all the arahats who have destroyed the iisrava. The srotapanna, sakrdiigami
and aniigami still have their suffering."

212

28 THE PATH
The purpose of this chapter on 'The Path' is to explain in essential the way to
emancipation, which is the most wonderful.
(1)

The best of paths is the eight-fold right [path]

The Four-Truths are the track of Dhannal
The best of practices is the giving up of lust.
The giving of lamps2 ensures the obtaining of eyes'

(2)

This is the Path, there is no more fear;f

When views are purified, one will transcend existence,
This [Path] can crush Mara's anny;
Walk on with effort to end suffering"

(3)

I have already opened up the Right Path,

To fully display the unique splendour.
Having heard it you must train yourself;
Treading it leads to release from the evil bonds;

(4)

Phenomenal existence? is impennanent and unsatisfactory;

He who sees this is a wise one.
If one wishes to be freed from unsatisfactoriness,
Tread the Path, and it will all be removed!

(5)

Phenomenal existence? is impennanent and empty.

He who sees this is a wise one.
One wishing to be freed from unsatisfactoriness,
Has only to tread the Path with deligenc&

(6)

One should get up when it's timel O to do so

Don't be like the fools drowned in deep water,
Who assemble with the lazyll and indifferent,12
And feel too tired to advance on the Path13

(7)

Mindfulness of that to be mindful of is right,

Mindfulness of that not to be mindful of is wrong.
Be wise and don't give rise to wrong [thoughts]
Thoughts being rectified, the Goal will be reached4

(8)

Cautious in speech" and watchful of the mind,

And doing no bodily act which is unskillful

213

- He who thus removes the threefold [unskillful] deeds

The Buddha declares, has achieved the Goal15
(9)

If the tree is cut without being uprooted;

The root still remaining, it will grow again.
Remove the root, then there will be no tree,
And the bhik$u will gain Nirviinal6

(l0)

So long as one cannot cut down the trees;

There being mutual attachment between relations,17
One binds oneself with the greedy mind
Like a calf after [the mother's] milkl8

(11)

He who can cut off the root of cravingl9

[The root ot] the endless cycle of rebirths10
Is said to be near the Way21
And will soon attain Nirviina22

(12)

Lust results in ageing;

Hatred results in sickness;
Delusion results in death;
The three removed, one will reach the Goal.23

(13)

Released at the beginning, released at the end,

Released in the middle-one crosses to the other [shore]
All thoughts having been extinguished,
There will be no more old-age and death24

(14)

To one entangled with wife and sons,

Not contemplating on the ill [nature ot] dharmas,
Death will come abruptly,
Like the rapid flow of flood water25

(15)

Neither father nor son can save,

What hope then from other kinsmen?
To lean for support from kinsmen at life's end,
Is like a blind relying on a lamp26.

(16)

The wise who understands this meaning,

Should put into practice the sutra and vinaya27 ,
Practising diligently to transcend the world,
And unsatisfactoriness will be completely removed78

214

(17)

Get far away from the deep-water

Like the wind banishing the clouds
All conceptions having ceased;
It is said to be the vision of wisdom29

(18)

Wisdom is the world's foremost;

[With it] one contentedly delights in the unconditioned,
And knows3o the true teachings,
Bringing an end to birth and death31

(19)

He who knows the conditioning to be empty,

- This is seeing with wisdom Becomes disgusted with worldly unsatisfactoriness;
And from this Path [unsatisfactoriness] is removedl 2

(20)

He who knows the conditioning to be unsatisfactory

- This is seeing with wisdom Becomes disgusted with worldly unsatisfactoriness;
And from this Path [unsatisfactoriness] is removed;>3

(21)

He who knows the conditioning to be non-self

- This is seeing with wisdom Becomes disgusted with worldly unsatisfactoriness
And from this Path [unsatisfactoriness] is removedl4

(22)

I expound to you the Dharma,

Having [myself once] been shot with the arrows of craving5
You should endeavour yourself
And accept the Tathagata's words'6

(23)

I am one who have completely destroyed [the defilement]

And ended the coming and going - birth and death.
*It is for the liberation of not [just] one single being,
What has been expounded, the Path-eye.3?

(24)

Just as rivers flow into the sea,

*And the water in turn flows on to quickly fill up's.
Therefore is [the Path] taught to the wise,
By which they can be led to taking the amrta.39

(25)

The hitherto unheard of dharma-wheel

[The Buddha] turned, out of compassion for beings.

215

Those who devote themselves to Him

Salute Him, and transcend the triple existence:40
(26)

Three thoughts41 are to be cultivated; being skillful

Three also are to be removed;42 being unskillful.
From thoughts, there arises actions;
These ceased, it is true abandonmen~3

(27)

Three meditations can transform thoughtsM.

Give up attachment and practise the immeasurable.
Attaining these three, three dens are removeM5
To be freed from the fetters, be mindfult6

(28)

He who knows to restrain from evil with the precepts,

Contemplative and wise, delighting in mindfulness,
Has understood the arising and perishing of the world,
His thoughts having ceased, he is liberated from all~7

216

Notes
(1)

(2)

is clearly the translation for dharmapada.

Corresponding to the dipadiinan in the Pali verse, the translator of Dh(C:
seems to have read or have had a reading before him, something of the
form dipa-diinaTJI (note that Dh(C) also has the variants dvipadiin81Jl an,
dipadiin81Jl). PDh 358 has dupadiiniiTJI. The first two lines of the verse in
Udv(Cl) (1 p.681b) are identical with those of ours. The 3rd and 4th
lines read: "This Path is called the Unconditioned. By means ofthe lamp,
the darkness of lust is destroyed". On the 4th line, its comm (p.681c)
says; "There are also three kinds of lust (or attachment, riiga) for exist
ence: for kiima-bhava, riipa-bhava and ariipa-bhava. This lust binds the
person firmly, produces scattered thoughts, and there is much affliction.
By what can it be eradicated? Answer: The Noble Eight-fold Path, which
eradicates it forever, so that it will arise no more. - Hence it says, 'By
means of the lamp, the darkness oflust is destroyed"'. We thus encounter here too the understanding of dipa (and not dipada/dipada) as lam!
explained as the Eight-fold Path. The verse in Udv(C2) (4 p.783a) diffen
only in the 4th line which reads "This lamp of wisdom illuminates [and
dispels] the darkness of ignorance", which suggests that here too dip.
has been understood as 'lamp'. However the idea of 'biped' occurs in
another verse(#4) of Udv(Cl), which is even much closer to our verse,
except for the last line, at least in content. It is in fact virtually identical
with the Pali verse:
Of paths, the Eight-fold Right [Path] is wonderful.
Of truths, the Four-line [Truth] is best.
Of dharmas, passionlessness is best.
Ofthe bipeds, [the one with] clear sight. ( ibid, p.682a).
As to the third line, the comm. (ibid, p.682b)
explains passionlessness as a synonym of NirviilJa, which is the supremely
true dharma - hence the best amongst all the dharmas, S81JlSkrta and
asaTJIskrta.
The TbUdv(E) 4 p.43, also agrees in content with the Pali verse.

(3)

Cf Dh(P) 273; PDh 358; Udv(Cl) p.68Ib, 4 p.682a; Udv(C2) 4 p.783a;

TbUdv(E) 4 p.43

(4)

1!IHI:m:
Comparing this with the parallel verses in Dh(P), Udv(Cl)
and TbUdv(E), it seems possible that the last character here could be a
manuscript mistake for ft!! or ~ or some such character corresponding
to aiina. If so, this line will agree completely with those of the parallel
verses.

217

(5)

Cf Dh(P) 274; PDh 360; Udv(Sk) XII llab; Udv(CI) 11 p.684, Udv(C2)
12 p.783b; TbUdv(E) 11 p.44

(6)

CfDh(P);276; Udv(Sk) XII 9cd; PDh359; Udv(CI) 9 p.683a, lOp.683c;

Udv(C2) lO p.783b; TbUdv(E) 9,lO p.44.
lit. (The cycle of) births and deaths.

(7)

(8)

Cf Dh(P) 277; PDh 374; Udv(Sk) XII 5; Udv(CI) 5, p.682b; Udv(C2) 6

p.783; TbUdv(E) 5 p.43

(9)

Cf Dh(P) 279 (?); PDh 374 (?); Udv(Sk) XII 7; Udv(CI) 7 p.682c;
Udv(C2) 8 p.783a; TbUdv(E) 6,7 p.44

(lO)

possibly corresponds to u!{hiinakaIa in Dh(P) 280.

(11)

We take.l!i (to fall) to be a manuscript mistake for 1W

being homonyms.

(12)

We

(lazy), the two

follow the Sheng edn to read ~

instead of
will then mean 'not looking afar', 'not caring for any-

~!Wi

thing'.
(13)

Cf the sense of Dh(P) 280; PDh 30; Udv(CI) 22 p.761; Udv(C2) 21

p.795c; TbUdv(E) 33 p.138.

(14)

Cf Dh(P) 282; PDh 375; Udv(Sk) XXIX 4Ocd.

(15)

Cf Dh(P) 281; PDh 278; Udv(Sk) VII 12; Prat (Sarv, MOIasarv); Eplnd
IV p.135; Udv(CI) 12 p.662c; Udv(C2) 14 p.781af; EX 12 p.604c; T22
p.200a; T22 p.214a; T22 p.555c; T22 p.565a; T22 p.1022c, p.1030b;
T22 p.I040c; T23 p.478c; T23 p.488b; Msarv(C) I p.628a, 50 p.904c;
MsarbnV(C) 20 p.1020a; T24 p.507c; T24 p.517b; T24 14 p.616b; T24
p.659c; TbUdv(E) II p.30.
The first two lines correspond very closely to Pali - the second line wordfor-word identical; even the Pali word-order is preserved quite against
the usual Chinese syntax:
vacanurakkhi manasa susarpvuto
kayena ca akusalarp na kayirii;

iil~'if~* !t::f~::ffJ

"
(16)

Cf Dh(P) 283; PDh 361; Udv(Sk) XVIII 3; Dh(Gr) 93; Dh(C) 32 p.571;
Udv(Cl) 3 p.708c; Udv(C2) 3 p.786a; TbUdv(E) 3 p.67.
This is an example where though the underlying idea -gaining Nirvana
by completely uprooting craving - is the same, the wordings are quite
different apart from the common simile of cutting trees.

218

Mizuno (p.330) opines that this difference apparently results from the
translator's failure to understand the Pali verse properly. Yet it is quite
possible that the Indian original for this verse was different from Dh(P)
283. The mention of cutting down trees together with their roots is not
necessarily due to any 'misunderstanding' on the part of the translator the idea occurs also in the Udv(Sk) verse: chit vii van8J71 samaIarp tu.
(17)

Cf second line of PDh 362: .......... narassa iiiitisu

Also cf narasya bandhusu of Udv(Sk). The Chinese version too all have
the same idea of 'relative' or bondage bandha 1). It does seem that the
original word in Dh(C) is different from that in Dh(P).

(18)

Cf Dh(P) 284; PDh 362; Udv(Sk) XVIII 4; Dh(Gr) 94; Dh(C) 33 p.57lb
Udv(Cl) 5 p.708cf; Udv(C2) 5 p.786a; TbUdv(E) 4 p.67.

(19)

~:f.&
But considering the sense of Dh(P) 285 (cf sineh8J71), we be
lieve that~ (mind) could be a mistake for
(greed). The sense in the
other parallel versions too supports this conjecture of ours.

(20)

We have taken51
('boundary' ).

(21)

('strong') to be a manuscript mistake for

II

(22)

CfDh(P)285; PDh363; Udv(Sk) XVIII 5; Dh(Gr)299; Udv(Cl) 6 p.709a:

Udv(C20 6 p.786a; TbUdv(E) 5 p.67.

(23)

Goal:m
There does not seem to be any parallel verse.

(24)

The second line is obscure; the translation here is tentative. There does
not seem to be any parallel verse. However, cf Udv(Sk) XXIX 57.

(25)

could correspond to vyiisatta

In b , ff taken here as the same as ~
(or vyiisattamanasarp) in the Pali verse. Cf Dh(P) 287; PDh 365; Udv(Sk)
139; Mbh XII 169.17; Dh(Gr) 334; Udv(Cl) 38 p.624a; TbUdv(E) 40
p.8.
Note that although thematically speaking, one could say that this verse
and the next do not quite belong to this chapter on ' Magga', they are so
fouttd in both the Dh(C) & Dh(P) (and PDh). In the Udv(Cl)and Udv(C2),
they are found in the chapter on 'Impermanence'.

(26)

Cf Dh(P) 288; PDh 366; Udv(Sk) I 40; Dh(Gr) 261; Dh(C) 1 p.576c
(closerto the Pali); DhAv(C) 1 p.576c, 3 p.598a; Udv(Cl) 20 p.617c, 41
p.625a; Udv(C2) 38 p.777c; TbUdv(E) 41 p.8.

219

The simile at the end of the Chinese stanza is not to be found in any other
versions. Mizuno (p.331) opines that it was probably added by the translator. But it must not be forgotten that Jy Chien had agreed not to tamper
with the literal translations. Nor can we imagine the line as a replacement of what the translator could not understand in the text (as Mizuno
does quite frequently), when words like tft(Jiiya etc had apparently been
well understood in the first line - even assuming, for argument's sake,
with Mizuno that the original were Dh(P).
(27)

~jj;l(;
usually corr. to 'sutra' and 'siJa' (or vinaya) One could probably also read the term as "the precepts in the discourses".

(28)

Cf Dh(P) 289; Udv(Sk) VI 15; (also Udv(Sk) X 8b; Dh(Gr) 175d); PDh
369 (considerably different from the Pali); DhA v(C) p.598a; Udv(Cl)
16 p.657b

(29)

Cf Udv(Cl), p.68lc (identical, except for one word ~ in the first and
last lines, which however does not change the meaning); TbUdv(E) 2
p.43, Udv(Sk) XII 2

Udv(Cl) commentary explains that?1lM ('deep pond', abyss) may refer

to either 'deep water' or 'wind dust'; and then continues, "dust taints the
human body ........ causes dim vision, ....... prevents one from far-sight,
[so that] one does not discriminate between true and false. At one time,
the niiga king, out of compassion for the delusion of the wordlings, wishing them to be freed from the various troubles, causes cool wind and
shower which crush the dust and mist. And great brightness results. Thus
it says 'Get far away from deep-water, Like the wind banishing the clouds'.
The practitioner one-pointedly strives to extinguish the inner dust-conceptions. [Such] conceptions are of three kinds - craving, malice, and
delusion ......... which obstruct the wisdom-eye ........ When one can control this mind, the various conceptions will not arise. Thus it says, 'all
conceptions having ceased, it is said to be vision of wisdom'''. Cf similar
explanations in ibid, p.686b.
(30)

Or: "He who knows to accept the true teaching,

Will put an end to births and deaths"

Udv(Cl) (p.682a) reads W

('know') as in our verse.
(31)

('knowledge' or 'The Wise') instead of jqJ

Cf Udv(Cl) p.682a; (identical, except one word in d, which however

does not alter the meaning); Udv(C2) , p.783a; TbUdv(E) 3 p.43. Also cf
It 41.2(see below); Udv(Sk) XII 3. Udv(Cl) commentary (loc. cit.): "
'Wisdom is the world's foremost' - It is the supreme, the highest, the
subtle, the wonderful ... By means of this wisdom light, the eighteen
dhiitus, the twelve iiyatanas, and the five skandhas are illumined.
Worldlings of the past, present and future are universally illumined by

220

this wisdom, as a result of which they gain much benefit and accomplish
much. [With it] one contentedly delights in the unconditioned' - This
means: Riding on this wisdom, one leaves birth and death far behind,
and is able to analyse skillfully without any doubt; one also analyses the
Four Truths without any doubt. 'And knows the true teachings, ending
birth, old age and death' -The reason why we suffer is because there is
birth. If there is no birth, whence comes suffering? Just as a target is shot
at with many arrows; likewise, this body is tainted with many forms of
suffering. "
We have taken 1!!t~
to refer to the asarpskna, as suggested by the
following parallel verse in Udv(C2) 9 p.783a (note however that in the
older translations, and certainly in Dh(C), it can also give the meaning of
detachment):
Wisdom is the foremost for world-transcendence
[With it] one happily realizes the asamskrta.
He who knows the true teaching,
Will forever end birth, old-age and death.
It (loe.cit) gives: panna hi se!thii lokasmirp, yayarp nibbedha-gami1)i,
yayarp samma pajanati, jati-bhava-parikkhayarp . For a, also cf. Udv(Sk)
P.H. Ms (Vide Willemen n.5,p.53): prajna [hi] sresthii lo[ke].

(32)

References as for 4 above (also cf Udv(Sk) XII 7)

This and the following two verses (and perhaps also #22 comparable to
#3) are, in content, repetitions of verses 4 and 5 above. They are however
closer to the corr. Pali verses (277,278, 279) than #4 and 5.

(33)

Cf Dh(P) 278; PDh 373; Udv(Sk) XII 6; Dh(Gr) 107; Udv(Cl) 6 p.682
bf; Udv(C2) 7 p.783a.

(34)

Cf Dh(P) 279; PDh 374; Udv(Sk) X II 8; ADV p.319; Dh(Gr) 108;

Udv(CI)8p.682c; Udv(C2)9p.783b; MVS 9p.44c; MVS(Old)5p.33b;
TbUdv(E) 8 P'44'

(35)

In rendering this rather obscure second line, we have followed the first
part of the commentary on it in Udv(Cl) p.683b: "This means 'I have
first been awakened to it, then subsequently declare to others'. Just as a
doctor would first study medicine [himself]. Having examined the root
of the sickness without the slightest error, he would then prescribe the
medicine. In the same way, [the Buddha] having first achieved the fruit
of the Path and realized the complete exhaustion of [His] own fetters,
then subsequently explains to others their sickness of fetters. Having analysed each individual case, He would then prescribe the spiritual mediso that they can forever be freed from obstruction to
cine m~
vision".(The DhA explanation on Dh(P) 275d similarily stresses that the
Buddha teaches the Path from His own experience).

221

But immediately after this, the next sentance says, 'With supremely sharp
arrows, [He] shoots at their fetters' ( Joe cit) - This is an instance of the
problem of textual confusion in Udv(Cl).

Udv(CJ) in fact contains another parallel verse (p.683c) which differs

only in the second line, which reads,
'[For the] removal ofthe hard thorns of craving'"
Udv(C2) 9 P.783b) similarily contains two parallel verses corresponding
to the two in Udv(Cl) (Joe cit)
(36)

Cf Dh(P) 275; PDh 359,360; Udv(Sk) XII 9 ; Udv(CJ) p.683a, p.683c;

Udv(C2) p.783b (c verses); T2 4 p.539c; TbUdv(E) 9, JO p.44

(37)

No parallel verse found so far. However, cf Udv(Sk) XII 14.

(38)

This line is obscure. Ming gives

(39)

Cf Udv(CJ) 685a; Udv(Sk) XII 15; Udv(C2) 16, p.783b; TbUdv(E)

14,p.45.

1m

in place of :tI

The stanza in Udv(CJ) gives the following variants: In b -1m

instead
of :tI ,~instead of ~ ; in c instead of ~ . It comments as
follows:

On a - " ... The Ganga River is attended on by the Brahmins as the teacher.
The herectics say among themselves that if a practitioner stays a 100
yojanas away from the Ganga and utters thrice the name of Ganga 'Ganga! Ganga! Ganga!' -in spite of his being a 100 yojana s away from,
all his evil will be removed, like a snake shedding its skin. All the
Ganga water returns to the sea pure and unsullied."
On b - " ... It flows on until it reaches the sea, day and night unceasingly.
From the sea, again it flows back ... eventually returning to its source;
flowing on day and night incessantly, one round after another. Neither
does the sea get filled up nor does the flow cease."
On d - " It leads to the realm of Nirviil)a wherin to seek the amrta. Just
as all the rivers and streams are said to be the sea, all accomplishing the
work of the sea. Likewise is this iirya dharma-vinaya ; [by it] the realm of
Nirvana is gradually reached".
(40)

Cf Udv(Sk) XII 16; Udv(CJ), p.685b (identical verse) Udv(C2) p.783b;

TbUdv(E) 15 p.45. The commentary in Udv(Cl) (Joe. cit.) contains a
jiitaka story, similar to the Pali Nigrodhamiga-jiitaka (jataka No 12), explaining the origin of the name of Vanarasi, R~ipatana M,rgadaya. To-

222

wards the end of this commentary (p.686a) there is also the story as in
the Tittira-jataka (jataka No 37) (cf also MahiSasaka Vinaya fas 17;
Dhannagupta vinaya fas 50; Mahaslirpghika - Vinaya fas 27 etc. - Vide
1. Tr. Tp 10, p.282, n.2.)
(41)

The Udv(CI) commentary here (p.686b) does not at all help us to understand this and the following lines. It simply says, "Thoughts are produced at any time - even when one is eating or resting. One should always think of the skillful( ku.sala) and be endowed with the roots of all
virtues ............." The latter part explains that 'ceased' in the verse refers
to the ceasing of the dust-taint of the mind; and gives the same simile of
the naga showering to crush the wind-dust, as quoted above supra, n 29.
This gives us a clue as to what the 'three thoughts' refer to: craving,
malice and delusion - akusa1a; and the opposites of the three - kuSaJa.
The commentary on the following verse (p.686b) also tells us that the
Buddha, while still a bodhisattva "gave rise to three akusala thoughts (
-=1'~~
) - craving, malice and harmfulness" (see below, n
44). This agrees with the Tibetan tradition which apparently explains the
three skiIIful ones as 'renunciation, love and compassion', and the three
unskillful ones as 'longing-desire, malice and unkindness' (Vide TbUdv(E)
p.173, n 67).

(42)

Comparing this line with the corresponding one in Udv(Cl) (p.686a) and
Udv(C2) (p.783b), we believe JIE is a manuscript mistake forM
and have translated accordingly.

(43)

Cf Udv(Cl) p.686a; Udv(C2) p.783b; Udv(Sk) XII 17, TbUdv(E) 16

p.45

(44)

Udv(Cl) (p.686b) has 'three contemplations' (-=~ ) in the first line,

The commentary (ibid, p.686b - c) says: " 'Three contemplations effect
the transformation of thoughts' --At that time the Bhagavat told the
bllik$us, 'Formerly, before my attainment of Buddhahood, I gave rise to
three akusala thoughts : craving, malice and harmfulness ........... Then
the bodhisattva got disgusted with the two - [craving and malice, the
combination of which produces harmfulness] - and sought to destroy the
aku$a1a thoughts. By the force of endurance, he subdued the enmity of
Mara, abandoning scattered thoughts and not producing evil thoughts,
and thus quickly attained the fruit of the Path". This would therefore
suggest that the three meditations are those on craving, malice and harmfulness.

(45)

We may get a hint on the meaning of this rather obscure line in the
Udv(Cl) commentary's explanations here of the four dhyanas in relation
to thoughts (p.686c-687a): "[This means:] Abiding in the fourth dhylina,
one enters into samiidhi of purity, and does not give rise to fetters of

223

thought-attachment... ......... In the first dhyiina, there are internally unfixed

thoughts - there are vitarka and viciim ablaze like fire, burning the dharma
Externally, [when correspondingly] there are unfixed
body (
thoughts, one (?) is burnt by fire. In the second dhyiina, internally there
are unfixed thoughts of prIti vedanii (we have followed the Yuan and
Ming edn here) like water. Externally [when correspondingly] there are
unfixed thoughts, one is crushed by water. In the third dhyiina, internally
there are unfixed thoughts like wind, there being inhaling and exhaling.
Externally, [when correspondingly] there are unfixed thoughts, one is
stirred by wind. In the fourth dhyiina, internally there are no unfixed
thoughts and it is not included by the external dharmas; one has [then]
attained the protection of mindfulness, and got rid of the unfixed thoughts"
- So, 'the three dens' could refer to the first three dhyiinas where there are
'unfixed thoughts'; and 'the earlier three' could mean the 'three meditations' (or 'contemplations') referred to in the first line, where all scattered thoughts and evil thoughts are completely ceased (see preceding
note).

Jete ).

(46)

Cf Udv(Cl) p.686b; Udv(C2) p.783b; Udv(Sk) XII, 18; TbUdv(E) 17

p.45.
Also cf Kalp(C)(*m:.~lfnB
270 c)
ji~tl~mtp1iJll~gt'::::Jifi! ~~~.::::~
-~ .::::i!t

The buddhas in the past, as numerous as the sands of River Ganga,

achieved the Three Penetrative Wisdom, removed the Three Hindrances,
and contemplated the Three Period of Time"
(47)

Cf TbUdv(E) 18 a-d p.45; Udv(Sk) XII 19.

224

29 SPREADING EXTENSIVELY!
The chapter on 'Spreading extensively' explains that all good and evil, however small, will
accumulate to become greater and greater. It consists of stanzas conducive to spiritual realization.

(1)

Though the happiness in giving may be small

Its retribution is very great.
The wise one, from a small giving,
Sees in retribution, a great blessing2

(2)

He who by causing hardship to others

Seeks to gain blessing
Misfortune will befall him,
Having himself befriended enemies widel)'3.

(3)

For one has done various things,

Including the improper ones,
And is sporty and heedless;
His corruptions increase day by da~.

(4)

He who vigorously practises meditation,

Who pursues the proper and gives up the improper,
Who cultivates himself and is mindful,
Is indeed one endowed with the right practice;.

(5)

For one who being intelligent,

Is moreover keen to learn;
[His knowledge] will gradually expand,
Like ghee when thrown into wate~.

(6)

For one who being unintelligent,

Is moreover not keen to learn;
His knowledge will contract and get less,
Like curd when thrown into water7

(7)

The names of the spiritual cultivators shine forth

Like snow on high mountains.
Those with no spirituality remain obscure
Like arrows shot at nightlO

225

(8)

The disciples of the Buddha,

Are ever awake and self-aware.
Day and night they recollect the Buddha,
Reflect on the Dharma, and are mindful of the Sangh~ I.

(9)

The disciples of the Buddha

Are ever l2 awake and self-aware.
Day and night they think of meditating,
And delight in contemplation and one-rnindednessl 3

(10)

One should maintain mindfulness

And know the amountl4 to eat
One's sensual cravinglS is then reduced
And digestion being regulated, one lives longt6.

(11)

Hard it is to undergo training and give up evil.

Hard too it is to live the household life.
Hard [also] is living and sharing with others.
Of all hardships, existence is the greatest17.

(12)

Hard it is for a bhik~uto beg [for alms]

How then can you not spur yourself on?
With vigour, you'll obtain ease
And thereafter I 8 you'll not covet others' [things]19.

(13)

He who has faith20 will be endowed with virtue;

From virtue, he will attain wealth;
From the same will he obtain a happy partner;
Wherever he goes, he receives offeringSlI.

(14)

He who sits alone, rests in one plac612,

Walks alone, unindolent,
And keeping to solitude rectifies the self;
Will delight in forest dwelIing23 .

226

Notes
(1)

This title, !1IHfj ,is apparently a translation of prakiI7)aka/pakkiI)I)aka 'miscellaneous'. In the preamble, one may discern the translator's (or editors') understanding of the Indian term: This chapter is supposed to explain how "all good and evil,
however small, will accumulate to be greater and greater". This understanding,
possibly derived from the import of the first stanza, appears also to be a literal one,
of the term pra + "kr: 'Spreading extensively'; hence our rendering.
Beal (p.78) gives the title as 'Wide and Diffusive' (?).

(2)

Mizuno (p.204) gives Dh(P) 290 as a parallel stanza for this. But the Pali stanza, if
understood correctly by the Pali commentarial tradition, would find a very much
closer parallel in Dh(C) 23.8.
However, one could perhaps also consider the meaning of the Pali stanza in the
light of our Chinese stanza.
Cf Dh(P) 290; PDh 77; Udv(Sk) VI 30; Dh(Gr) 164; Udv(Cl) 31 p.757; Udv(C2)
31 p.794c; TbUdv(E) 30 p.130.

(3)

Cf Dh(P) 291; PDh 117; Udv(Sk) XXX2; Dh(Gr) 179; Udv(Cl) 2 p.753a; Udv(C2)
p.794a; TbUdv(E) 2 p.126.

(4)

Cf Dh(P) 292; PDh 266; Udv(Sk) IV 19; Dh(Gr) 339; Udv(Cl) 19 p.642; TbUdv(E)
16p.17.
For the Pali word unnilla, see Brough's (op. cit. p.279ft) lengthy discussion in
which he rejects the explanation by the PTSD as ud + "la1. The third line of our
stanza, however, would lend support to the explanation.

(5)

Cf Dh(P) 293; Udv(Sk) IV 20; Dh(Gr) 340; Udv(Cl) 20 p.642c; TbUdv(E) 17

p.17.

(6)

No parallel stanza has yet been traced.

(7)

No parallel stanza has yet been traced.

(8)

Uim:
ttm:

(9)

- lit those 'Near the Way'. Cf Pali santa.

-lit those 'Far away from the Way'. cf Pali

asanta.

(10)

Cf Dh(P) 304; Udv(Sk) XXIX 19; Udv(Cl) 19 p.750; Udv(C2) 18 p.793b; MsarV(C)
22 p.747a; TbUdv(E) 18 p.1I9.

(11)

Dh(P) 296 (also cf Dh(P) 297-301) Udv(Sk) XV 12 (also cf XV 13-26); Dh(Gr)

100; Dh(C) 6.12 (p.561b); DhAv(C) p.581a; Udv(C1) 14 p.701b; Udv(C2) 14
p.784c; TbUdv(E) 12, 13, 14 p.57.

227

Beal (p.80) translates this last line as 'but difficult beyond comparison is the possession of worldly goods', and has missed the meaning of f'j (bhava) as samsaric
existence.
(12)

Our text has 1iIi

('should'). All the other versions read
verse) which we have followed.

(13)

Cf Dh(P) 301 (cf Dh(P) 296-300), PDh 242; Udv(Sk) XV 25, 12-24,26; Dh(Gr)
105 (cfalsoDh(Gr) 100-104); Udv(Cl) 19p.702; Udv(C2) 19,26p.784c,p.785a;
TbUdv(E) 22 p.58.

(14)

We take

(15)

DhA v(C) p.598b has ~~~ ffl ~

"From this the use of feeling (~ is a
common old translation of vedanii - or is it pain, as the word also means that) is
reduced.

(16)

Cf S 3.2.3. (DaI)apiika); SA p.306c; SA(var) p.4ooa; TbUdv(E) 13 p.1l9.

(17)

Cf Dh(P) 302; Udv(Sk) X 18; Dh(Gr) 262; DhA v(C) 3 p.599; Udv(Cl) 8 p.679b;
Udv(C2) 8 p.782c.

El

to be a misprint for

1it

(as in the previous

31.

Dh(C) agrees with Udv(Sk) and Dh(Gr) in having 4 piidas, and without the mention of addhagii. Brough (op. cit. p.257) seems rather unusually kind to the Pali
tradition here to remark that "it seems very probable that in this respect the Pali
shows the older form." He also regards bhava/:1 in Udv(Sk) as resulting from a
replacement of siyii by bhave (optative) or bhava (imperative). On the other hand,
our stanza here too agrees with Udv(Sk).
Udv(Cl) (= Udv(C2) except for the last word ~ in d, which however could be a
copyist mistake for f'j ) comments on this identical stanza as follows:
"A bhik~u who, though having gone forth, is always attached at heart to worldliness; recalls his family matters and does not cultivate goodness. In the midst [of his
monastic career], he becomes aware of the regret in his mind: 'why did I go forth to
practise the sram8I)a dharma?' He is worried as a man who is confronted with
death, [or like] a deer fleeing with fear. His thoughts being attached, he blunders
much. His mind is like a monkey; his lack of mental concentration is just like this.
He thinks only of form, sound, smell, taste, touch and mental objects, and transgresses the vinaya. Following this, he loses his spiritual aspiration, regressing to
think of the family ties. Thus does he accumulate evil for himself, without attaining to eternal quiescence. Hence [ a and b].
"Hard is living and sharing with others" - As is said in the sutra, the Buddha told
thebhik~us, "Hard is living abroad; hard is begging from the poor; hard is living
and sharing with others. Bhik~us! When you go to beg from a house, you should
always remind yourselves not to be perturbed by the [householders]. Whatever you
get - good or bad - do not quarrel (lit: do not give rise to [notions of] rights and
wrongs). Hence [c].

228

"Of all hardships, existence is the greatest" - This refers to the coursing in the
existences of hells, animals and hungry ghosts. The Buddha told the bhik~us: 'The
purpose for your going forth is to get rid of the triple existence, and not give rise to
them. You have abandoned your family and completely given up your wives and
daughters-in-law, solely in order to end existence, and because you do not wish for
its arising. 0 bhik~us! Ever since your accumulated existence (cf. Upacitii bhaviilJ
of Udv(Sk)), you have traversed innumerable lives and gone through immeasurable suffering. Hence [d).'

13t

(I 8)

DhAv(C) p.599c has ~

(19)

No parallel stanza has yet been traced. (Also included in DhAv(C) p.599b).

(20)

On this, Udv(Cl) p.674a comments: "Who is endowed with faith and virtues? They
are the iiryas - srotapanna and sakrdiigami. The prthagjanas, having been endowed
with them, may lose them again ....... "

(21)

Cf Dh(P) 303; PDh 331; Udv(Sk) X 8, Dh(Gr) 323; Dh(C) 4.8 (p.560c); DhAv(C)
p.599c; Udv(Cl) 6 p.674a; Udv(C2) 8 p.782b; TbUdv(E) 8 p.38.

(22)

(23)

('never') instead of

as in our text.

This agrees with TbUdv(E) 2 p.84.

Cf Dh(P) 305; PDh 313; Ugv(Sk) XXIII 2; Dh(Gr) 259; DhA v(C) p.599c; Udv(Cl)
2 p.722c; Udv(C2) 2 p.788b; TbUdv(E) 2 p.84.

229

30 THE HELLS
The chapter on 'The Hells' explains what happens in the hells: He who commits
evil will experience evil retribution. His evil will drag him along, without letting
go.

(1)

The liar approaches hell,

[also] he who having done something says he hasn't.
Both these offenders here after wiIl suffer alike,
Having dragged themselves there with such actions!.

(2)

Those who donning the robes;

commit evil, and are unrestrained;
Such base evil doers,
At death wiII fall into hells2.

(3)

If one, being immoral, accepts offerings,

Would he not be harming himself?
At death he will swallow red-hot iron balls,
And be burnt by flaring charcoals>.

(4)

Four things beset the heedless man

Who is fond of committing adultery:
[First] bad sleep, [second] demerit,
Third ill-repute, and fourth sensual indulgence!.

(5)

There being demerit, he will have bad rebirth.

The fearful [man] and fearfu15 [woman] enjoy but little.
The king imposes heavy punishment on them.
And at death they go to helJ6.

(6)

Just as in the uprooting of wild grasses?;

If not grabbed properly, they cut the hand.
In ethical training, if there be no proper restrain,
One is picked for hell through one's own makin~.

(7)

In the ordinary man's faring>, if there be slackness,

It cannot lead to the removal of hardship.
In the spiritual faring, if there be faults,
It will never yield great blessing1o

230

(8)

Always do what you ought to do,

Persevere and make your practice strong.
Separate yourself from the heretics;
Don't be influenced and taintedll .

(9)

If one does what ought not be done,

One will later be poisoned with depression.
If one does good one will always be well,
And wherever one is, one has no remorsel 2

(10)

He who with regard to an evil deed,

Intends to do or has already done;
Cannot be freed from the ensuing suffering:
Evil retribution nearing, he finds no escapel3.

(11)

He who gives false evidence to get bribes;

He who himself having behaved improperly,
Malign the good ones out of hatred;
He who treats the learned unjustly;
- Such people, bound by their evil,
Throw themselves into pits l4

(12)

Like a guarded border city;

Firm within and without.
So guard your own mind,
[Let] no evil thoughtl 5 arises.
Lapses in action beget grief;
And will lead you to hel\l6.

(13)

Those unashamed of what is shameful,

And ashamed of what is not shameful;
- Such beings, holding false views,
Go to hell at deathl7.

(14)

Those unafraid of the fearful,

And afraid of what is not fearful;
- Such beings, disposed towards false views;
Go to hell at death l 8.

(15)

Those who don't shun what should be shunned,

And don't approach what should be approached;

231

- Such beings, addicted to false views,

Go to hell at death19.
(16)

Those who approach what should be approached,

And leave what should be left behind
- Such beings, always keeping to right views,
Go to good destinies at death20

232

Notes
(1)

Cf Dh(P) 306; PDh 114; Udv(Sk) VIII 1; Dh(Gr) 269; Udv(Cl) 1 p.663cf;
Udv(C2) 1 p. 781 b; T247 p.878c; TbUdv(E) I p.31.

(2)

Cf Dh(P) 307; PDh 113; Udv(Sk) XI 9; DhA v(C) p.604b; Udv(Cl) 9

p.79b; Udv(C2) 9 p.782c; SmP(C) 12 p.755c; T247 p.878c; TbUdv(E) 9
p.41

(3)

Cf Dh(P) 308; PDh 295; Udv(Sk) IX 2; Dh(Gr) 331; Dh(C) 19 p.571c

(much closer to Dh(P) 308); Udv(Cl) 2 p.668a; Udv(C2) 2 p.78Ic;MA
3 p.436c; SA 1075 p.280b; T17p.572a; T15p.792c; MsarV(C) 14 p.697a,
25 p.76Ia; MsarbnV(C) II p.966; SmP(C) 12 p.755c; T247 p.879a.

(4)

Of all the versions extant, our Dh(C) is the only one which lists sensual
indulgence as the fourth. All the other versions mention hell. Udv(C2)
has hell as the first:
"Four things beset a heedless man
Who is fond of committing adultery:
First hell, second demerit,
Third ill-repute, fourth [bad] sleep."
It is interesting to note that while the verse in Udv(Cl) is verbatim identical with that in Dh(C); in the comm of the former, still 'hell' is mentioned as the fourth.
Cf Dh(P) 309; PDh21O; Udv(Sk) IV 14; Dh(Gr) 270; Udv(Cl) II p.640b;
Udv(C2) 13 p.779a; TbUdv(E) 13a-d p.17

(5)

We follow the other edns to read fffi here instead of l@ . It is impossible to discern the sense of 'the man' and 'the woman' in the Chinese. We
have here followed the Pali verse which specifies the gender clearly
(bhitassa and bhittiya).

(6)

Cf Dh(P) 310; PDh 211; Udv(Sk) IV 15; Udv(Cl) 15 p.64la; Udv(C2)

14 p.779a; TbUdv(E) 13e-h p.17

(7)

ff

(8)

Cf Dh(P) 311 ; Udv(Sk) XI4; Dh(Gr) 215; Udv(Cl) 4 p.678c; Udv(C2)4

p.782c; DgV 43 p.882c; TbUdv(E) 4 p.40.

(9)

Aft

(10)

Cf Dh(P) 312; Udv(Sk) XI 3; Dh(C) 27 p.572b; Udv(CJ) 31 p.678b 26

p.767a; Udv(C2) 2 p.782a, 25 p.797a; TbUdv(E) 3 p.40.

Themeda forskali.

is contrasted with

1tfT

(brahmacarya) in the third line.

233

(11)

Cf Dh(P) 313; Udv(Sk) XI 2; Udv(Cl) 2 p.678b; Udv(C2) 24 p.797c.

(12)

Cf Dh(P) 314 PDh 100, 101; Udv(Sk) XXI 41, 42;Dh(Gr) 337; Udv(CI)
31,32 p.751bf; Udv(C2) 32, 33 p.793c; TbUdv(E) 42 p.123.

(13)

No parallel verse has been traced yet. However, TbUdv(E) 28, 30, 32
p.115 have a rather similar sense. Also cf Udv(Sk) IX 4.

(14)

in a, and tE in d. Cf
We have followed Sung, Yuan, Ming, to read ~
Udv(Cl) p.669c (which has an identical verse. But the comm. therein is
unhelpful- almost irrelevant); Udv(C2) p.781c. Also c.f. Udv(Sk) IX 7.

(15)

~~

(16)

Cf Dh(P) 315; PDh 234; Udv(Sk) V 16, 17; Dh(Gr) 131; Udv(CI) 13, 14
p.652bf; Udv(C2) 13, 14 p.780a.

(17)

Cf Dh(P) 316; PDh 169; Udv(Sk) XVI 4; Dh(Gr) 273; Udv(Cl) 4 p.702;
Udv(C2) 4 p.785a; TbUdv(E) 4 p.60.

(18)

Cf Dh(P) 317; PDh 169; Udv(Sk) XVI 4; Dh(Gr) 273; Udv(Cl) 4 p.702;
Udv(C2) 4 p.785a; TbUdv(E) 4 p.60.

(19)

Cf Dh(P) 318; PDh 170.

(20)

This verse finds a parallel only in Dh(P) 319.

(adharma?)

234

31 THE ELEPHANT SIMILE

The chapter on 'The Elephant Simile' teaches men to rectify themselves. Those
who do good will receive good; the retribution of their merits comes promptly

(1)

I, like an elephant in battle

Unafraid of being struck by arrows,
Ever with sincere faith
Transform those without virtues)

(2)

Just as a properly trained elephant

Is fit for the king to ride on;
One who is trained is exalted among men
And fit to be believed inZ.

(3)

Even those as properly tamed,

As the through-bred horses of Sinh,
And the best elephants;
Cannot excel a man who has tamed himselfl

(4)

Those [untrained men]4 cannot go

To places where men have not been
Only those who have subdued themselves
Can go to the place of the subduedS

(5)

Like an elephant named Dhanapalaka,

Who is ferocious and hard to restrain;
Though chained and not given food
It still remains wild as a rutted elephant>

(6)

Those immersed in evil actions,

Ever have themselves chained by greed;
Like the elephant which is unsatiable,
And thus repeatedly enter into the womb?

(7)

Formerly, the mind has been drifting aimlessly,

And always going where it finds pleasure.
[Now, 1]8 shall give it all up and subdue passions,
Like a mahout subduing an elephant with hooks>

235

(8)

He who delights in the Path and is heedfullO,

Who can constantly protect his mind
Is one who lifts himself out of suffering;
Like an elephant getting out of a trap! I

(9)

If you get a capable companion

Who would move with you, and is firm in doing good;
You will defeat all the famous l2
And remain mindful having attained your Goa114.

(10)

If you don't get a capable companion

Who would move with you and is firm in doing good;
Then dissociate from all, [like] a king his lands.
It's better to be alone without doing evil16.

(11)

It's better to move alone, doing good;

And not befriend the fools.
Be alone and do no evil,
Like a frightened elephant protecting itselfl7.

(12)

Happiness is to be born with wealth.

Happiness is to have gentle and agreeable friends.
Happiness is having merit at life's end.
Happiness is not committing any evi}l8.

(13)

Happiness is having a mother in the family.

Happiness too is having a father.
Happiness is the existence of srama]Jas in the world.
Happiness is the existence of the Way in the worldl9.

(14)

Happiness is practising virtue till old age.

Good is when one's faith is pure where it should be pure.
Wisdom delights oneself most.
The greatest is not doing evi12o.

(15)

Just as a horse that is properly trained,

Goes according to the tamer's wish;
One endowed with faith, virtue, vigour,
Concentration and examination of dharmas,

(16)

Who is established in knowledge and condudH ,

Who has patience and mental stability,

236

Will get rid of all suffering,

In accordance with his wish2 2
(17)

From this, one will go into concentratiorP,

Like a horse having been tamed,
One isfreed from anger and the corruptions,
And experiences the bliss of gods24

(18)

He who is not heedless

Will thereby become more wakeful,
Like a nag compared to a fine horse:
He who gives up evil is the better25

237

Notes
(I)

Cf Dh(P) 320; PDh215; Udv(Sk) XXIX 21; Dh(Gr) 329; DhAv(C) p.600b
Arv(C) p.l77b; Udv(Cl) 21 p.750b; Udv(C2) 20 p.793b; TbUdv(E) 20
p.20.

Beal (p.84) translates the second and third lines: "Without any fear of the
middle arrow (the arrow wounding the middle part). By sincerity and
truth I escape the unprincipled man (lawless man)". Here he misses the
meaning of $
which means not 'middle' here, but "(the arrow) strikthe opposite means "to miss the target". Also,
ing the target". 1'$
the word Iff. (sometimes ~ ) a rather Buddhistic term, means lit. 'to
cross over' (cf. tarayati), hence "to save", "to transform (by means of the
Dharma)".
(2)

Cf Dh(P) 321; PDh 90; Udv(Sk) XIX 6; DhAv(C) p.600b; Udv(Cl) 5

p.712; Udv(C2) 6 p.786c; DA 1 p.lOa; MPPS35 p.366a; TbUdv(E) 6

p.n.
Beal (p.84) in the 4th line, translates 5lt
as 'endure', having most
probably read the Pali (titikkhati) into the Chinese. 5lt standing alone,
means 'to receive', 'to accept', 'to experience'. Or it may simply indicate a passive sense of the verb which it precedes.
(3)

Cf Dh(P) 322; PDh 91; Udv(Sk) XIX 7; Dh(Gr) 341; TbUdv(E) 7 - 10.

(4)

Cf PDh 92: Na hi tehijiinajatel} ...... Dh(P) and Udv(Sk) however speaks

of 'yiina'.

(5)

Cf Dh(P) 323; PDh 92; Udv(Sk) XIX 8; Dh(Gr) 342; DhA v(C) p.600c;
Udv(Cl) 7 p.712b, 8 p.786c.

(6)

Or, can ~ be a misprint for tl , a homonym meaning 'to recall' (as

the corresponding Pali sumarati)? If so, we may render the last line as: 'It
is still violent, recalling the elephant [forest]' (or, 'recalling the [other]
elephants'). This (also included in DhAv(C) p.600c) has a parallel only
in Dh(P) 324. The phrase~~~
however, occurs in the 4th line of
Udv(Cl) 5 p.759a, corresponding to hatthippabhinnam viya of Dh(P)
326) and its comm. on ~OO~~~
says: "Like taming a wild
elephant, not allowing it to be indulgent."

(7)

Cf. Dh(P) 325; Udv(Sk) XXIX 13; Udv(Cl) 13 p.749a;

Udv(C2) 13 p.793a; TbUdv(E) 12 p. 118.
As far as the Chinese version is concerned, one could possibly link this
verse to the preceding one which speaks of an elephant in chain, but
never getting tamed enough to forsake its greed for the (pleasure of the)
elephant-forest.

238

(8)

Following Udv(CI) 5 p.759a, and Dh(P) 326,

(9)

Cf Dh(P) 326; Udv(Sk) XXXI 5; DhAv(C) p.600c; Udv(Cl) 5 p.759a;

Udv(C2) 5 p.795b; TbUdv(E) 5 p.134.

(10)

::f1&~

is a fairly standardized Chinese translation for apramiida.

Beal (p.85) misses this and renders the phrase as n not to let it escape".

(11)

Cf Dh(P) 327; Udv(Sk) IV 27; Dh(Gr) 132; DhA v(C) p.600c; Udv(C1)
27 p.645c; Udv(C2) 26 p.779b; TbUdv(E) 24 p.18.

(12)

~mlia
- literally can also mean: 'all that are heard' or 'all the
hearing'. The original would appear to have been something of the form
pari-sm. Cf Udv(Sk) XIV 13: abhibhliya sarviiQi parisraviiQi; and PDh
9: adhibhaya sabbiini parisra(yiiQi). Edgerton includes parisrava in his
BHSD (p.332), with the following comment:

"parisrava, m. or nt. (Asokan id.), seems used in the sense of parisraya =

Pali parissaya, difficulty, trouble, perh. by folk-etym. confusion with Skt.
parisrava .. .';.

(13)

This suggests that the original here had (or was understood to have) a
verb, probably from "iip, and possibly in pro p. form.
The parallel verse in MA is as follows:
"If you get one who would definitely be your companion,
A wise one, to do good together;
Give up the mind originally attached to (cf iiptamana)
And joyfully follow him always".

(14)

Cf Dh(P) 328; PDh 9; Udv(Sk) XIV 13; Gil III ii 325; Udv(Cl) 9 p.697a;
Udv(C2) 11 p.784b; MA 17 p.535c; DgV 43 p.882c; TbUdv(E) 10 p.54.
The second line may be taken to correspond to either Dh(P) (siidhu-vihiiri
dhiram) or PDh (siidhu-vihiira-dhiraJTl) Willemen (op. cit. p.64 nIl) thinks
that here Udv(Cl) gives a 'new translation'. But the original for Udv(Cl)
here is more likely to be different from Dh(P).

(15)

Our text has l@

copyist.

(16)

Cf Dh(P) 329; PDh 10; Udv(Sk) XIV 14; Gil III 325; DhA v(C) p.577cf;
Udv(Cl) IOp.697a; Udv(C2) 12 p.784b; MA 17 p.535c; DgV 43 p.882c;
TbUdv(E) II p.54.

(17)

Cf Dh(P) 330; PDh II; Udv(Sk) XIV 16; GilIlI ii 185; Dh(C) 14 p.559c;
DhA v(C) p.578a; Udv(C 1) 13 p.698a; Udv(C2) 14 p.784b; MAI7 p.535c;

('evil') which is obviously a mistake; probably of the

239

DgV 43 p.882c; TbUdv(E) 13 p.54.

(18)

Cf Dh(P) 331; PDh 65; Udv(Sk) XXX 34; Udv(Cl) 35 p.757b; Udv(C2)
35 p.795a; TbUdv(E) 34 p.130.

(19)

Cf Dh(P) 332; PDh 66; Udv(Sk) XXX 21; Udv(Cl) 22 p.755f; Udv(C2)
22 p.794c; TbUdv(E) 21 p.129.

(20)

Cf Dh(P) 333; PDh67; Udv(SK) XXX 20; Udv(Cl) 21 p.755b; Udv(C2)

21 p.794c; T4p.150a; TbUdv(E)20p.129.
It is noteworthy that after this verse corresponding to the last of Dh(P)
Nagavagga, there follow four more verses all with one character less in
each line. All these additional verses are found (except one line) - and for
the most part verbatim identical- under the chapter on "Horse Simile" in
Udv(Cl) p.71Ib-c.

(21)

In spite of the fact that the number of verses in this chapter is mentioned
as 18 in the text, we have grouped this and the next three lines together
under verse 15; as they appear to be inseparable in sense from the preceding four lines. In Udv(Cl) (p.71Ib) too, lines #1,2,3,4,6,7 appear
as a single verse.

(22)

Cf Dh(P) 114; PDh 329; Udv(Sk) XIX I; Dh(C) 12 p.565b; Udv(Cl) I

p.71Ib; Udv(C2) 1 p.786c; TbUdv(E) 1,2 p.71.

(23)

Cf Dh(P) samathangatani. There is also the variant f

('to abide'),
being supported by Udv(Cl) (p.71 I b-c) which has an identical verse.
The comm on this (ioc. cit.) says: .. 'From this one abides in concentration' - The practitioner of meditation having restrained his senses and
made his thoughts unscattered, has no extraneous thoughts. Nor do the
thoughts in his mind run around [like a galloping horse]".

(24)

Cf Dh(P) 94; PDh 89; Dh(C) 5 p.564b; TI7 p.732b; MPPS 3 p.81b;
Udv(Sk) XIX 3; Udv(Cl) 2 p.711b; Udv(C2) 3 p.786c; TbUdv(E) 3 p.71.

(25)

Cf Dh(P) 29; PDh 18; Udv(Sk) XIX 4; Dh(Gr) 118; Dh(C) 9 p.562c
Udv(CI) 3 p.71Ic; Udv(C2) 4 p.786c; MVS 93 p.482c; Old MVS 47
p.355b; TbUdv(E) 4 p.71.

240

32 CRAVING
The chapter on 'Craving' deals with the lowly sexual indulgence and passionate love, as a
result of which the worldly people incur much harm for themselves.

(1)

If one's mind is set on sexual activities,

One's craving increases, like [a creeper's] branches

Spreading and growing ever more luxuriantly;
And the mind keeps leaping, like a monkey greedy for fruit9.
(2)

One who for the sake of lust endures sorrow,

Who owing to craving is attached to the world;
His sorrow increases day and night,
Growing and spreading like a vin&.

(3)

Men are deluded because of passionate love;

They are unable to give up passions.
Thus do sorrow and passionate love increase,
Like flowing water filling up a pond3.

(4)

That there are sorrow, grief,

And suffering in the world, of not [just] one kind,
Is due to none but craving.
Craving ceasing, there is no sorro\\A.

(5)

One's own mind being at peace, craving; is abandoned,

Without craving, where is the world?
Not grieving, nor seeking with defilement.
Nor craving; whence is the worldS?

(6)

Some grieve because at the time of death.

They want many kinsfolks to gather.
Traversing a long journey of sorrow;
They crave and suffer, always falling into distresSl.

(7)

One devoted to the spiritual life

Must not befriend craving.
First cut off the root of craving,
So that it can no more take root.
Don't be like cutting reeds;
Lest craving would arise agairtJ.

241

(8)

Like a tree with deep and firm root,

Though cut down grows yet again;
Craving thoughts not completely removed,
One should expect further sufferinglO

(9)

Like a monkey, having left behind the trees,

Returns to the trees having been freedll ;
Even so do people in the world,
Get out of hells only to return to hells12 .

(10)

Greedy thoughts constitute an incessant flow,

Which habitually joins force with conceit.
When one's thoughts are inclined to lust,
One conceals oneself, and sees nothing13

(11)

All thoughts flow and spread;

The craving-fetter is like a rattan creeper.
The wise alone can discern with discrimination,
And cut off the source of[craving] thoughtsJ 4 .

(12)

Nourished by craving,
One's thoughts grow and spread.
Craving is deep and fathomless,
Adding strength to old-age and death15.

(13)

The tributaries 16 produced are incessant,

Feeding on craving alone.
To nourish enemies and multiply graves,
The fools are ever restlessly striving17.

(14)

Though in prison, there are hooks and chains,

The wise do not regard them as strong;
The fools seeing their wives, sons and daughters-in-law 8
Become attached-this craving is indeed strongl 9

(15)

The wise say that craving is a prison,

Deep, strong, and difficult to escape.
Therefore should it be cut and abandoned;
Not bothered2o with desire, one is happy21.

(16)

At the sight of a female, he is tempted,

242

Not meditating on impermanence.

The fool thinks [of her] as beautiful
- How does he know its unreality22?
(17)

[The fool] envelopes himself with sexual pleasure,

Like the silkworms making their cocoons.
The wise can give it up,
And not being bothered by it, end all sufferings!3.

(18)

One whose mind is bent on heedlessness,

Views sexual indulgence as being pure;
His thoughts of passionate love being intensified,
He thus creates a prison24.

(19)

He whose thoughts cease in sexual craving,

Is ever mindful of craving as impure.
Thus does he leave the prison of evil,
And end the problem of old age and deatl5.

(20)

[The fool] entangles himself with craving's net,

And gets himself covered up by lust's lust.
Being self-indulgent, he is imprisoned;
Like a fish entering a trap26.

(21)

Old-age and death await their chance

Like calves wanting their mother's milk.
Craving abandoned and lust's tracks obliterated,
[The wise] leaves the net disentangled27 .

(22)

He who has completed the Way, freed from prison,

Understanding all from one [end] to the otheJ28;
Has transcended the practice of extremity.
Such a man is a great wise one29.

(23)

Don't be close to those remote from the Dharma,

Don't be stained30 by lust either.
He who has not cut off the three times,
Will fall again into practice of extremity3!.

(24)

If one is awakened to [the true nature of] all dharmas,

One will then not be attached to the dharmas;

243

Having been freed from all thoughts of lust,

One is said to have mastered the sages' thoughts'2.
(25)

Of all gifts, the gift of Buddha's discourses'3 excels.

Of all flavours, the flavour of Truth14 excels.
Of all bliss, the bliss of Dharma excels.
The exhaustion of lust excels all sufferings'5.

(26)

The fool binds himself with greed,

And seeks not to cross over to the other shore.
Owing to greed for wealth and lust'l6,
He kills37 others as well as himself38.

(27)

The craving mind is the field;

Lust, hatred and delusion are the seeds.
Thus giving to those having transcended the world,
One gains immeasurable amount ofmerifl9

(28)

With a few companions but plenty of goods,

A merchant trembles with fear.
Craving is a robber that kills,
, Therefore the wise do not craveW.

(29)

Where the mind agrees, there craving is.

- Why then only the five-fold craving?
The agreement defied and the five-fold craving cut,
One becomes a hero indee~J.

(30)

Where there is no craving, there is no fear;

Where there is contentment there is no sorrow.
When craving is removed and fetters undone,
One is said to be far out from the seal2

(31)

0 craving! I know your fount:

You are born of thoughts in the mind.
The moment I cease thinking of you,
You will exist no morel3.

(32)

In cutting trees [of craving], don't stop.

So long as the trees grow, there will be evil,
When each and every tree is cut,
The bhiktju will attain Nirv8.IJEfW.

244

(33)

If the trees [of craving] are not cut

- Even if there be a tiny bit of passion remaining,
The mind will get hung up there
Like the calves wanting [milk from] the mothetl5.

245

Notes
(1)

Cf Dh(P) 334; PDh 137; Udv(Sk) III 4; Dh(Gr) 91; Udv(CI) 4 p.633b; Udv(C2)4
p.778b; TbUdv(E) 4, 5 p.l2.
Mfiluta, (Pali miiluvfi) is a creeper which strangles trees. The simile of this creeper
serves a two-fold purpose. On the one hand, it grows and spreads fast all over the
body of a tree; on the other hand it strangles and finally kills the tree. Tal)hii too
spreads quickly to pervade one's whole being. At the same time it causes one sorrow, and finally can kill one's wisdom-life, preventing one from gaining salvation.
Udv(CI)(1oc.cit.),like Udv(Sk), specifically mentions the mfilutfi. But it seems to
explain the simile diferently, apparently referring to the mfilu tree (~;jf
W ) on which the creeper grows and strangles:" ...The root of craving grows.
As in the case of a malu tree. At the beginning of its growth, it is enwrapped by
the creeper; as it grows it gets dried up and dies. The craving mind is also like
this. It scorches the roots of sentient beings."

This explanation is in keeping with the version of a b of the verse concerned in

Udv(Cl)
"One whose mind is heedless,
Is like a mfilu tree."
The miilu tree may of course simply refer to any tree on which the mfilu-Iatfi
creeper grows. For the simile of an ordinary worldling's mind being like a monkey
swinging from tree to tree in a forest, cf SII 94f.

(2)

Cf Dh(P) 335; PDh 138; Udv(Sk) III 9; Udv(CI) 9 p.634a (identical).

(3)

Cf Dh(P) 336; PDh 139; Udv(Sk) III 10; Udv(Cl) 10 p. 634a; Udv(C2) 12 p.778c;
TbUdv(E) 10 p.13
The commentary in Udv(CI) (loc. cit.) says, "Thus do sorrow and passionate love
increase' - Because passionate love increases afflictions, entering into the bones
and marrows, like water flowing into a pond. It is also just like a lotus to which the
pond water does not stick; similarly even if one tries to cleanse such a passionate
heart, with the water of liberation, the latter does not stick to the heart so deeply
ingrained with passionate love".

(4)

No parallel verse traced so far.

(5)

We take

JE

(sorrow) to be a mistake for ~ (craving). These two ideograms

246

look very much alike and can be easily mistaken one for the other in the cursive
rapid script.

1!!:

(world) as found in the Yuan and Mingeditions.

(6)

We take the variant reading

(7)

No paralled verse found so far.

(8)

This verse occurs also in Udv(CI) (p.634b). Only the first line differs, which reads
1"f~tJ1f7E
,which may be translated as, "Where there is craving, there
is death". In a of our verse, we have read the second character as i'f , as it stands;
though all the other versions, as well as Udv(CI) (loc. cit.) have~ .The line as it
stands can also be rendered, "There is sorrow because there is a time for death".

(9)

Cf Dh(P) 337; PDh 140; Udv(Sk) III II; Dh(Gr) 126; Udv(Sk) 11 p.634af (Cf also
TbUdv(E) 12,13 p.l3)
However, our verse, though of similar import, is quite different in wording.

(10)

Cf Dh(P) 338; PDh 156; Udv(Sk) III 16; DhAv(C) p.601af; Udv(CI) 17 p.635b;
Udv(C2) 13 p.778c; MVS78 p.403a; OldMVS 40 p.30Oc; T288 p.474b; TbUdv(E)
18 p.14.

(11)

CfCommentary in DhAv(C) p.601c.

(12)

Cf Dh(p) 344; PDh 151; Udv(CI) XXVII 29; Dh(Gr) 92; Udv(Cl) 23 p.739b;
Udv(C2) 22 p.791c; TbUdv(E) 24 p.109.

(13)

S. Bea1 takes ~ to refer to a 'savage dog', and breaks up ~tf

to arrive at
'luxury' and 'indolence'. Hence the following appalling translation: "Longing
thoughts are like the ever-flowing waters of a river; giving way to free enjoyment
of indolence and luxury, the mind like a savage dog who seeks for continual indulgence, and the man himself becomes clouded and unable to see the Truth".
But the simile of a 'savage dog' is hardly befitting here. We prefer to take ~ as
meaning 'leaning on', 'relying'. (See also Supra Ch.lO, n.19). Moreover ~
~ and Ul'tt:
is a standard Chinese term meaning 'pride', 'conceit'.

(14)

Cf Dh(P) 340; DhAv(C) p.60Ib.

(15)

Cf Dh(P) 341; PDh 148; Udv(Sk) III 5; Dh(Gr) 95; DhAv(C) p.601b; Udv(Cl) 5
p.633b; Udv(C2) 5 p.778b (also cf TbUdv(E) 6 p.13).

(16)

We take tit (=:5t: ) to mean tit*

or tit1fri: - 'tributary'. The meaning of
this character as 'branch of a tree', however, can also be taken here without really
changing the sense of the translation. See the simile in Udv(Cl) (p.635c) of craving as a poisonous tree which must be uprooted for fear of its continuous growth,
giving rise to branches. There too the usage of tit1fri:(
tit1fri:::f1lffi
, loc. cit.)
occurs, refering to the incessant flow of births and deaths in saJ!lsiira. Cf also PDh
338.

247

(17)

Cf identical verse in DhA v(C) (p.602a-b) which gives the following commentarial
story:
A rich but stingy elder always had the doors closed so as to keep out beggers,
srama{las and brafJma{las asking for alms. One day, he thought of having some nice
food and ordered his wife to cook a chicken with various spices. This having been
prepared, he closed the doors and enjoyed the food with his wife and son.
The Buddha, knowing the elder's past good karma which was now being ripened,
appeared as a sramava to ask him for some food. The elder was annoyed and abused
the Buddha saying that he was shameless. Whereupon, the Buddha retorted that it
was he himself who should be shameful, for, out of ignorance, "you have killed
your father, taken your mother [in the previous life] to be your wife and offered
food to your enemies. You know no shame"( Real (p.88) missed the part of "offering food to your enemies "{tHl~*
; and, accordingly also replaces this
idea with "ever cherishing evil thoughts" ( lac. cit.) in the corresponding places (
1l~
) in the verse) : The chicken they were eating was his former stingy father;
his present son was formerly the rak~a who had killed him; his present wife was his
former mother.

(18)

The third line of the verse in the DhA v(C) (p.602a) differs slightly:
~Jj!,~r~
which may be translated as: "The fools seeing their wives well
adorned, "one could also take
to mean 'son' and ~ 'items of adornment'
(i.e. jewelleries, etc.) in which case the line would read: "The fools seeing their
wives, sons, and decorative items". Cf mavikuv<;lala of Dh(P) 345c.

(19)

Cf Dh(P) 345; PDh 143; Udv(Sk) II 5; Dh(Gr) 169; DhA v(C) p.602a; Udv(Cl) 6
p.628b; Udv(C2) 5 p.778a; SA 1235 p.338b; SA(Var) 62 p.395b; TbUdv(E) 5 p.9.

(20)

:f~
- lit 'not looking at'; probably corresponding to anapakkhino. The
corresponding line in DhA v(C) (p.602a) has:f~
'not getting close to'

(21)

Cf Dh(P) 346; PDh 144; Udv(Sk) II 6; Dh(Gr) 170; DhAv(C) p.602a; Udv(CI) 7
p.628c; Udv(C2) 6 p.778a; SA 1235 p.338b; TbUdv(E) 6 p.lO.
Sithi/arp in Dh(P) 346b appears probblematic. Corresponding to this word, Udv(Sk)
has susthirarp which Liiders regards as a true reflection of the original word in the
verse. He was however perplexed by the TbUdv version which supports sithilarp.
This, according to him, could be explained by the possibility that the Tibetan translator might have had access to an older Indian version other than the Sanskrit.
Brough (op. cit. p.230f), on the other hand, considers this fact to be "the conclusive
argument:, and rejects this theory adding "that the revised and more Sanskritic
version of the Uv was alone responsible for the intrusion of susthirarp ....."
For a further consideration of this problem, we may here add the following information from PDh and the Chinese sources:

248

(i)
(ii)

PDh here reads sukhumam (= iiksma), against Dh(P).

The corresponding line of our verse reads ~ ~ @
'deep, strong, and difficult to escape.' 'Difficult to
escape' should appropriately correspond to duppamuiicam,
dU!?pramok~am (Udv(Sk), same in Udv(CI), Udv(C2) and
TbUdv), dupramuiicarp (PDh) and drupamok~u (Dh(Gr). It
remains then to compare 'deep, strong' with the first two tenns
of the different versions.

mtf:l

Firstly, we may note that Udv(Sk) here has samantatalJ.

susthirarp, the first tenn being adverbial only, and the Chinese
~ ('strong') supports susthiram. We might even understand
the two Chinese words ~~ as together expressing one single idea of being 'deep and strong' -'deep' being added by the
translator because of the idea of 'difficult to escape' The two
words together also corr. to da!ha in Dh(P) 338a; and thus
here too they quite probably corr. to da!harp in a. In this case
our verse appears not to have any correspondent for sithilarp
in b. On the other hand, ~ ('deep') is one of the translations
for iik~ma in Buddhist texts, so that it may well correspond to
sukhumarp of PDh. Alternatively, as the Pali ohiirinam has the
meaning of 'taking down' (and certainly so explained in the
commentary); itis possible that, if indeed the original for Dh(C)
here was something of the fonn of ohiirinarp, so Chinese translators might choose to render it as 'deed' - 'deep down'. In this
case, it would also imply that the following word, sithilarp,
could possibly be (as Liiders said) a corruption of an original
fonn corresponding to that rendered as 'strong' in Dh(C), quite
in spite of Brough's objection.
(iii)

(22)

Udv(CJ) here has til ('lax'); thus, like TbUdv,

supporting the Pali sithilam. Its commentary (p.628c) explains
this with the following allegory: In the past, a king bestowed
an amnesty on all the prisoners. However, among the latter
there were two types: One fervently wished to get out, while
the other delighted in staying on." The word 'lax' refers to the
fact that though [the latter type of prisoners] were given the
amnesty, they were unwilling to leave." This commentarial allegory might also therefore lend support to one of Brough's
alternative suggestions that the original verse possibly had
sithila - compounded with the following word: 'a fetter hard to
untie for those who are morally slack' ( Brough, p.231).

Cf DhAv(C) p.602b(identical): Udv(CI) p.602b(identical): Udv(C2)

p.778b(identical).

249

(23)

Cf Dh(P) 347; Dh(Gr) 171; DhAv(C) p.602b.

(24)

Cf Dh(P) 349; Udv(Sk) III 1; DhA v(C) p.602b; Udv(Cl) I p.632b; Udv(C2) 1
p.77Sb; YBS IS p.379b; TbUdv(E) 1 p.l2.

(25)

Cf Dh(P) 350; Udv(Sk) III 2; DhA v(C) p.602b; Udv(Cl) 2 p.632c; Udv(C2) 2
p.77Sb; TbUdv(E) 2 p.12.

(26)

Cf Udv(CI) p.632a; Udv(C2) p.77Sb.

The verse in Udv(CI) is the same, except for the last line: 'Like a fish entering
prison' .

(27)

Udv(Cl) (p.633a) includes the first two lines with the previous verse. After having
commented on the latter it appears to go on to justify the inclusion of the two lines
as follows: "[Just as a medical doctor would prescribe the type of medicine a'nd
dosage in accordance with the need of the patient], the Buddha is also the same ....
He observes the mind of sentient beings: For those who need one glUM, He would
discourse one glUM; for those who need five lines [in a giithii], He would discourse
five lines; for those who need one and a half lines (one and a half giitM ?), He
would discourse one and a halflines. At the time as the Bhagavat had observed the
thoughts of the fishermen, He uttered the giithii (i.e. our verse #20). Among the
audience, [however] some were indulgent and heedless, hence for their sake, He
uttered the [two additional lines)".
The Udv(C2) (p77Sb) also similarily includes two lines of the same import, with
the four lines which are practically' identical to our verse #20.

(2S)

We have rendered this line in the light of Dh(P) 352. Independently, however, one
might understand this line as: "-completely liberated, here and here-after" or "Liberated from all 'this' and 'that' [-the extremities)".

(29)

Cf Dh(P) 352, PDh 147.

(30)

The Chinese
...Jraj.

(31)

No parallel verse has been traced so far.

(32)

Cf Dh(P) 353; Udv(Sk) XX I I; Mvu iii lIS. Note that whereas in the Pali and Skt
versions, the pronoun and verbs are in the first person: it is clearly not so in our
Chinese verse. This probably constitutes an instance of evidence that Dh(C) was
not a tr. from Dh(P); it being quite unlikely that the translators of Dh(C) would
have missed a simple, clear indication of the first person.

W:

means to be stained or dyed, and often correspond to the Skt

250

(33)

(34)

is the Chinese translation for siitra.

-lit. 'The Way'.

(35)

Cf Dh(P) 354; Udv(Sk) XXVI 31; Udv(Cl) 27 p.735; Udv(C2) 36 p.791af;

TbUdv(E) 28 p.l04.

(36)

For the third line, Yuan edition has M instead of l&

;and all the other editions
instead of ~ . The verse also occurs in Udv(Cl) (p.630b), giving the
have ~
same variant reading ~~M~t&
as in the other versions. We have therefore opted for this reading which is also supported by Dh(P) 355.

(37)

can mean both 'hann' and 'kill'

(38)

Cf Dh(P) 355; Udv(Sk) II 16; DhAv(C) p603a; Udv(Cl) 17 p.630b; Udv(C2) 18

p.778b; TbUdv(E) 16 p.ll.

(39)

Cf Dh(P) 356 (also see 357-359); PDh 152; Udv(Sk) XVI 16; DhAv(C) p.603a;
Udv(Cl) 13 p.705; Udv(C2) 13 p.785b, 18 p.785b; MVS 28 p.142a, 94 p.487a;
oldMVS 15 p.llOc; TbUdv(E) 15-20 p.62f.

(40)

Cf Dh(P) 123; PDh 116; Udv(Sk) XXVIII 14; DhA v(C) p.603a; Udv(Cl) 14 p.744a;
Udv(C2) 13 p.792b; TbUdv(E) 14,15 p.I13.

(41)

It is difficult to see how Beal (p.91) can arrive at the following translation of this
verse (in DhAv(c) p.603b ~ contravene' in the third line is replaced by ~
'quickly').
"Of the mind alone is lustful desire; from oneself arise the five longings of sense.
Haste, then, to bind these five desires, and prove thyself a hero indeed."
No parallel verse has yet been traced.

(42)

Cf Dh(P) 351; Udv(Sk) XXVI 28; DhA v(C)p.603; MVS 33 p.173a;

(43)

Cf Udv(Sk) II 1; Udv(Cl) p.627a; Udv(C2) p.778a; TbUdv(Sk) (E) (1 p.9).

TbUdv(E) has:
"Desires arise from (wrong) conceptions.
So know them as desire's root.
Avoid conceptualizations,
And then desire will not arise."

251

One could also translate m.~

in our verse as 'concept' or
'conceptualization'.But then the third line will read, "The moment I cease conceptualizing about you", which does not sound very right - ceasing to conceptualize
craving can not necessarily deny its existence experientially, unless of course we
"avoid conceptualizations" altogether, or unless we are talking about only the concept of craving.
(44)

Cf PDh 283; PDh 361; Udv(Sk) XVIII 3; Dh(Gr) 93; Udv(Cl) 3 p.708c; Udv(C2)
3 p.786a; TbUdv(E) 3 p.67.

(45)

Cf PDh 284; PDh 362; Udv(Sk) XVIII 4; Dh(Gr) 94; Dh(C) 10 p.569b; Udv(Cl) 5
p.708cf; Udv(C2) 5 p.786a; TbUdv(E) 4 p.67.

252

34 THE SRAMAI'!JA
The chapter on 'The Sramlll}a' consists of exhortations of proper Dharma, which, when the
disciple practises accordingly, will lead to the goal of liberation and purification

(1)

Upright with regard to eye, ear, nose and mouth,

And ever restrained in body and mind;
A bhiklju who practises thus
Can be free from all sufferingl .

(2)

Transgress not with hand or foo{2

Restrain speech and be cautious in action
Always delight in meditation within,
Practise solitude3 and be silen~.

(3)

Learn to be controlled in tongue,

Moderate in speedS, and not excited6,
Bound7 to [expounding] the meaning and Dharm<fl;
Make sure to be gentle in speectfJ.

(4)

One who is fond of the Dharma, delight in the Dharma,

Ponders over and confides in Dharma,
- Such a bhiklju, following the Dharma,
Is upright [in the Dharma], and wastes no effort.IO.

(5)

In training one should not seek gainI l ,

Nor should one course coveting others'.
A bhiklju who covets others'
Cannot attain to concentrationl2

(6)

A bhiklju who seeks little,

And accumulates not with what he getsl3
Is praised by gods and men,
Having a pure life, untaintedl4 .

(7)

A bhiklju who practises kindness,

Who loves and respects the Buddha's Teaching,
Who is deep into concentration and insightl 5 ;
Attains happiness when the conditioningsl6 cease l7 .

(8)

All mental and physical objects

are unreal; don't be deluded.
253

He who grieves not when they are not near,

Is truly a bhik$UI9.
(9)

Bhik$u! bail water out from the boat!

When empty within, it becomes light.
When greed, hatred and ignorance are removed,
This is Nirvana2o .

(10)

Abandon five, cut off five2 1,

And meditate on the five facultieS22.
He who can analyze the five [fetters]
Thereby crosses over the rivef23.

(11)

Meditate without being heedless.

do not let desires disperse [your mind].
Do not swallow a [red-hot] copper,
And then be vexed at the body being burnf24.

(12)

There is no meditation25 for one without wisdom;

No wisdom for one without meditation.
Enlightenment26 is born of meditation and wisdom;
[With them] one can reach Nirvana27 .

(13)

One should28 learn to enter into the empty;

Go into retreat to calm the mind;
Delight in solitude;
And one-mindedly contemplate on the Dharma29

(14)

One should subdue the five skandhas;

And overcome the mind to be like watepO,
Peaceful and calm,
- This is the taste of ambrosia31

(15)

He who accepts not what he [already] has,

- This is a wise bhik$U.
He is controlled in the sense, and content,
And observes all the disciplinary rules12.

(16)

Let his life be pure in conduct;

Let him seek spiritual friends;
Let the wise fulfil others' [need];
[Thereby] transcending suffering to find bliss13.

254

(17)

Just like Jasmine flowers.3 4,

Which fall off themselves on withering;
When greed, hatred, and ignorance are removed,
Transmigration is automatically transcendedl 5.

(18)

Calm in body, and speech,

Mind ever remaining quiescent;
A bhiksu who loathes the worldly
Is said to have experienced tranquiIit)B6.

(19)

One should command one's body37,

And within, struggle with one's mind.
Guarding his body and mindful of the Truth,
A bhik~u lives happily38.

(20)

One is one's own Self.

The non-existent being reckoned [as real], the self exists.
Therefore subdue3 9 the self;
When tamed it will be like a fine [horse}lO.

(21)

[A bhik~u] joyful in the Buddha's teaching,

Will, with much joy,
Attain to quiescence,
The cessation of conditionings and eternal blisgll.

(22)

He who while young42 practises

In accordance with the Buddha's Teaching;
Illumines the world,
Like the sun free from cloudsB.

(23)

Completely without conceit and deceitl4;

Untainted like lotus in water,
He learns to give up this and that,
Knowing this to be the superior way45.

(24)

Craving removed, without longings,

Not liable to being tainted, like a lotus;
A bhik~u will thereby cross the river,
*For, desires being conquered understanding arises.

(25)

Stop the stream [of desire] and reflecttli yourself

Turn back47 your mind from desire,
Unless you48 cut off desire,
255

Your one-mindedness will stil}49 slip away50.

(26)

Do it, do it - [persevere];
Control yourself with strength.
If, having left home you get slack,
Your mind will get defiled again'il.

(27)

He who is slack in his practice,

Not ending the tiring thoughts5 2,
Is not living a life of purity
- How then can be reach the Great GeirP3.

(28)

SramalJa, whither are you coursing?

If your mind is not controlled,
Step by step you'll get stuck,
Being dragged on only by [lustful] thoughts5 4 .

(29)

He who, though with the robe over the shoulders,

Restrain not his evil acts;
He is the worst of evil doers55,
And will fall into evil destinies5 6.

(30)

[Mind] being untamed, discipline becomes difficult;

One is [helpless] as a rotten tree against the wind.
What one does is for one's own sake'i7
- So why not strive hard58!

(31)

A 'ceased-mind'59 is not one with a shaven head,

While being arrogant and unruly.
Giving up greed and mindful of the Wayx>.
One becomes worthy of being a 'ceased-mind'61

(32)

A 'ceased mind' is not one [simply] with a shaven head

While being heedless and faithless.
He who can end all sufferings,
Is a superior sramalJa62

256

Notes
(1)

Dh(P) has 2 stanzas corresponding to this, of which the second (361) is closer to
the Chinese. The corresponding verse in Udv(Cl) (p.662) is virtually verbatim the
same as Dh(P).
Cf Dh(P) 360, 361; Udv(Sk) VII, 11; Prilt(Sarv); PDh 50, 51; Prilt(Mrila); Eplnd IV
135 (cf also Prilt (Mahils); Mvu iii 423; Abhav p.208; Dh(Gr), 51, 52; Udv(Cl)
p.662bf; Udv(C2) p.781a; EX 12, p.604bf; 44 p.787b; T22 p.200a, p.206b; T22
p.213c; T22 p.555c; T22 p.565a; T23 pA78c; T23 pA88b; MsarV(C) 50 p.904c;
MSarbnV(C) 20 p.1020a; T24 p.507c; T24 p.517b; T24 14 p.616b; T26 p.77b.

ma

(2)

We have followed Yuan and Ming and Udv(Cl) (765b) Dh(C) has
with').

(3)

"T-ff
, corresponding to eko in Dh(P) 362. However Udv(Cl) (p.765b) here
which may be rendered "one who keeps his practices (
has "Tff"iiW.ltJi
"Tff ) is called a bhiksu", thus giving no suggestion of the sense of eka. The

('accord

sense of "keeping practices" is suggested by the words 1'~$ff

('does
not correspond to Dharma practices') in the commentary of Udv(Cl) (loc. cit.).
Buddhadatta (p.97) asserts that uttamo in saiiiiatu ttamo of Dh(P) 362 refers to the
mind, which is "one's highestthing." Butthis is not supported by any other parallel
verse.
(4)

This stanza seems quite clearly to be an exhortation. However in Dh(P) 362, it is

the description of how a bhikkhu should be.

Udv(CI) is identical for the first three lines. Cf Dh(P) 362; Udv(Sk) XXXII 7;
Dh(Gr) 53; PDh 52; Udv(Cl) p.765b.
(5)

We follow Yuan, Ming and Sung, being supported by Dh(P) 363 and Udv(Cl)
commentary (666c). It may suggest a reading corresponding to mattabhilQi in stead
of mantabhilQi. For a discussion of the latter from, see Brough p.249 and
Palihawadana nA p.501f.

(6)

Literally: 'composed', 'calmed'. Cf anuddhato in Dh(P) 363 and 1'~

in
Dh(C) 8.8 p.561c and in Udv(Cl) p.666c. Buddhadatta p.97 however translates the
Pali word as 'not puffed up.'

(7)

JE lit. 'fixed' or should JE be taken as ilE which often corresponds to dipa? If

this be so, we may render this line as: "serving as an illuminator for meaning and
Dharma".

(8)

Dh(P) 363 and Udv(Cl) (p.666c) clearly suggest that $~ ,corresponds to the
dvandva compound artha-dharma, though the Chinese term could be understood as
"meaning of the Dharma".
257

(9)

We have rendered this line in the imperative, since the word in the very first line
suggests the imperative sense ('should'). Udv(Cl) (p.666c) however, agrees with
Dh(P) 363. cf Dh(P) 363; PDh 54; Udv(Sk) VIII, 10; Dh(Gr) 54; Udv(Cl) 10
p.666c; Udv(C2) 12 p.781b; TbUdv(E) 10,11 p.32.

(10)

Udv(C 1) (p.765c) has an identical verse. Its commentary ( loe. cit.) says "A bhik$u
by following the Dharma, attains Nirviil)a; and advances in the arya-miirgas, with
no effort wasted."
Cf Dh(P) 364; Udv(Sk) XXXII 8; Dh(Gr) 64; Mvu iii 422; Ud~I) 8 p.765b;
Udv(C2) 7 p.796bf.

(11)

The Dh(P) 365 line here, saliibharp niitimaniieyya is well supported by Dh(C) 33.8
(p.571c) and Udv(Cl) (p.691c) :EH!'f1'ffl
("should not rely on one's own
gain" ie. should not be too presumptuous of it.

Udv(Cl) (Joe cit) explains: "one does not rely on the fact that one is virtuous to
belittle others that they have no virtues, being Devadatta's followers."
(12)

Dh(C) has another similar stanza in 33.8, which may even be closer in meaning to
Dh(P) 365. This stanza is also found verbatim in Udv(Cl) (p.691c). Cf Dh(P) 365;
Udv(Sk) XIII 8; Dh(Gr) 61; PDh 55; Udv(Cl) 9 p.691c.

(13)

The line, which is identical in Udv(CI) (p.764c) is explained by the commentary

of the latter as follows:
"A bhik$u who goes begging constantly reflects thus, 'what I now seek is only for
what I actually need [and no morel I do not keep any remainder, taking it as my
asset.' If anything remains, it must be given away immediately and not be kept for
long. Thus, the Buddha's Vinaya says that if the parents are advanced in age and
bed-ridden, or if fellow bhiksus have been seriously ill and not capable of moving
about, a bhiksu is allowed to beg for any amount in order to offer to the aged and
the sick." Our translation follows this commentary.

(14)

Udv(Cl) (p.764c) has a verse identical with this. except for the first line. Cf Dh(P)
366; Udv(Sk) XIII 12; Dh(Gr) 62; PDh 56; Udv(CI) 1 p.764c, 12 p.692a; Udv(C2)
1 p.796b; TbUdv(E) 1,2 p.I44.
The above six verses are not in exactly the same order as the Dh(P).

(15)
(16)
(17)

.r1:1!
fT:

; generally standing for

samatha-vipasyana.

sarpskiira.

Identical verse in Udv(Cl) p.764c, Dh(Tb) (p.147) too has a verse virtually identical in meaning. Alsocf Dh(P) 368; Udv(Sk) XXXII 21, 20, 22; Mvuiii 421; Dh(Gr)
70; PDh 59; Udv(Cl) 12 p.733b; Udv(C2) 14 p.740c; TbUdv(E) 23 p.147.

258

(18)

Udv(Cl) (p.766a) comments on this identical line thus: ......... Does not draw near
to dangerous dharmas ....... By danger is meant worldly conventions .... "

(19)

Udv(Cl) (p.766a) has an identical verse except for one character in the third line (
instead of JE ). Following Udv(Cl), c would give: 'Not drawing near, not
coveting'. Cf Dh(P) 367; Sn 950,861; Udv(Sk) XXXII 17; Dh(Gr) 79; Udv(Cl)
12 p.766a; Udv(C2) 11 p.796c.
~

(20)

Tbatanza in Udv(Cl) under the chapter on Nirviipa (p.733b) is much closerto the
pali - in fact virtually verbatim identical.
Cf Dh(P) 369; PDh 57 Udv(Sk)XXVI 12; Mvuiii 421; Dh(Gr)76; PDh 57; Udv(Cl)
12 p.733b; Udv(C2) 14 p.790c.

(21)

According to the Pali tradition, the first five refers to the paIica-orambhiigiya
sa111yojaniini (kiimariiga, vyiipada, sakkiiyaditthi, silabbatapariimiisa, vicikicchii);
and the second five refers to the paIica-uddhambhiigiyasaIpyojaniini (riipariiga,
ariipariiga, uddhacca, miina, avijjii).

(22)

idraddbii, virya, smra, samiidhi, and prajIiii.

(23)

This stanza is not found in any other Chinese version of Dharmapada. However, it
occurs in Sa111yuktiigama 1002 (p.262c), 1313 (p.360c); and SA(var) 140 (p.427c).
Cf Dh(P) 370; Dh(Gr) 78; SA 1002 p.262c; SA(var) 140, p.427c

(24)

A similar stanza occurs twice in Udv(Cl). The first comes under the chapter on
sramana (p.766c) and is identical with the Dh(C) one; the second, different in wording, comes under the chapter on 'Mind' (p.761b).
Our understanding of b of our stanza would render support to the conjecture by
Senart (Vide Brough p.195), D. Andersen (op. cit. p.192) and Palihawadana
("BHAMASSU Re-examined" in Vidyodaya Journal of Social Sciences Vol. I No.1
pp.83-89): That in Dh(P) 371 the verb in question should have been one corresponding to the aor. 3.pl. caus. of bhram, and that the subject should have been
kiimagupa. Palihawadana (op. cit.) in fact surmises that bhamassu was derived
from an older form bhamessu, 'aorist-optative' 3.pl. from bhameti, against Brough's
(op. cit pp.194ff) suggestion of a supposed earlier reading bhavassu in the Pali
tradition.
Cf Dh(P) 371; Udv(Sk) XXXI 31; Dh(Gr) 75; Udv(Cl) 9 p.766c, 21 p.761b;
Udv(C2) 18 p.796c, 20 p.795c; TbUdv(E) 32 p.138.

(25)

:1fi!

(26)

We take

,transliteration for dhyiina and jhiina .

m to correspond to bodhi. Udv(C2) (p.796c) has

m~:1fi!W~

(27)

which is the sense of our translation.

Identical stanza in UdV(Cl) (p.766b); except that lli

('reach'), making this line closer to that in Dh(P) 372.
259

('near') replaces

Cf Dh(P) 372; Udv(Sk) XXXII 25, 9; Priit(Mahiis); Dh(Gr) 59; PDh 62; Udv(Cl)
18 p.766; Udv(C2) 17 p.796c; TbUdv(E)30 p.148.
(28)

The sense of the verse is definitely imperative.

(29)

Similar verse in Udv(Cl) (p.765c).

Cf Dh(P) 373; DhpA 75; Abhav 121; Udv(Sk) XXXII 9; Dh(Gr) 55; PDh 60;
Udv(Cl) 9 p.765c; Udv(C2) 8 p.796c; TbUdv(E) 10 p.145.

(30)

Cf Dh(Gr) 56 :......... udaka-vaya. The original of Dh(C) could be some thing of the
form udaka-viya in place of udayavyaya.
This stanza is an instance suggesting that the original of Dh(C) was not necessarily
Dh(P).

(31)

Similar stanza in Udv(Cl) (p.765c) and Udv(C2) (p.796c); both contain the water
simile.
Cf Dh(P) 374; Udv(Sk) XXXII 10; Dh(Gr) 56; PDh 61; Udv(Cl) 10 p.765c;
Udv(C2) 9 p.796c.

(32)

This stanza corresponds to the first four Jines of Dh(P) 375.

Cf Dh(P) 375; Udv(Sk) XXXII 26, 27, 6; Dh(Gr) 59, 60; PDh 63; TbUdv(E) 6
p.145.
A possible alternative rendering of a would be: 'He who does not enjoy ( iJt
what he has'.

(33)

This stanza corresponds to Dh(P) 375ef and Dh(P) 376. A similar verse occurs in
Udv(Cl) (765b). Alsocf Udv(Sk) XXXII 6; Dh(Gr) 60; PDh64; Udv(Cl) 6 p.765b;
TbUdv(E) 7 p.145.
We may note that the division of this and the preceding verses agrees with Dh(Gr)
(59,60) and PDh (63, 64) and not lIIJith Dh(P) (375,376). Moreover, Dh(C) 16ab
and Dh(P) 375efappear to be in reverse order.

(34)

fljgjli
(p. vassikii). Udv(Cl) (p.709) has mffi
'flowers of rainy
season'; cf Udv(Sk) XVIII Pu~pa II va~asu hi yathii pu~pam. PDh 133 has viiSiki.

(35)

Similar stanza in Udv(Cl) (p.709c), Udv(C2) p.786a; both, however include the
stanza in chapter on "Flowers".
Cf Dh(P) 377; Udv(Sk) XVIII 11; Dh(Gr) 298; PDh 133; Udv(Cl) 11 p.709c,
Udv(C2) 14 p.786a.

(36)

Of the three parallel stanzas in Chinese - Dh(C), Udv(Cl) (p.766c), Udv(C2) (p.796c)

260

(p.796c) - Dh(C) is much closer to Dh(P) 378, PDh IV, 53 and TbUdv(E) 29 (p.147),
Udv(Cl) and Udv(C2) are identical here. Also cf Udv(Sk) XXXII 24; Dh(Gr) 133.
(37)

:!It is 'body', and seems to contrast JL' 'mind' in the next line. Similarly in the
third line, 'guarding the body' seems to contrast '[mentally] mindful of the Truth.'

(38)

Our Dh(C) is the only Chinese version here.

Cf Dh(P) 379; Udv(Sk) IV 4; Dh(Gr) 60.

(39)

~ lit 'decrease', 'damage'. But it could also be a misprint for ~ be cautious'

cf Udv(Cl) (p.712a) and Udv(C2) (p.787a) (identical in wording), particularly the
- 'Therefore be cautious of your ownself. Alternatively
line ~Mc!fj 13 ~
~ could also be a misprint for
which can then bel understood as
m~
give up', in which case the line can be translated: 'Therefore give up the
self

(40)

With regard to this stanza, the parallel Pali version ( Dh(P) 380) is much closer to
all the other versions: Udv(Cl) 12 p.712c; Udv(C2) 16 p.787a; Udv(Sk) XIX 14;
PDh 322; and TbUdv(E) 12 p.73.

(41)

This stanza has no parallel in the other Chinese versions.

Cf Dh(P) 381, Udv(Sk) XXXII 21 (also see XXXII 20); Dh(Gr) 72a; PDh 59;
(Also cf TbUdv(E) 28 p.147).

(42)

Dh(C) 10.19 is closer in sense to Dh(P) 382. One could perhaps also read
9J"(fJ)
as 'little', which will also give a meaningful line = 'If one has even a
little of one's practice'. However, our choice of reading is supported by the sense
of other parallel verses in Pali, Chinese, etc.

(43)

Cf Dh(P) 382; Udv(Sk) XVI 7 (also XVI 8ab, 5cd; XV lef); Dh(C) 17 p.562;
DhAv(C) p.584b; Udv(Cl) 8 p.704c; Udv(C2) 8 p.785b; SA 1077 p.28Ib; EA 31
p.721b; 1'2 p.512a; MVS 26 p.125b; TbUdv(E) 7 p.61 (also cf 8 p.61).
We should note that for the next 2 verses, each line consists of one more character

(ie.5).

(44)

11

in the first line repeats the idea of ,It ,both meaning 'conceit.' But 11
could also be a misprint for ~ 'deceit', which we have preferred. (cf TbUdv(E)
17 p.157).

(45)

This and the next stanza seem to have no parallel elsewhere. But cf TbUdv(E) 'the
monks', 36, 37 p.148f; 17 p.157. The last line of # 24 is obscure; the tr. here is
tentative.

(46)

We have opted here for the variant reading in all the other versions, except DhA v(C)
which has fij ('support', 'hold'). Our text has 1;f ('rely on').

(47)

Our text has WI ('to flow away'). Sheng has

for reading in Ming.

261

lli

('to be near'). We have opted

(48)

for e~
DhA v(C) (p.604b) has

is a common polite address for 'you'. Ming as well as

A 'man' .

(49)

('by', 'from'), and so translates the line as

Beal opted for the Sheng variant EI3
....... is led on by one thought alone (to do this and that, till he destroys and ruins
himself'). One can notice his rather unnatural extrapolation within the brackets.
Moreover, even if the option of EI3 is taken, his rendering is unjustified from the
point of view of Chinese syntax.

(50)

Cf DhA v(C) p.604b. No other parallel verses have yet been traced.

(51)

Beal does not take this to be the last (4th) line of this verse, as it obviously should
be. Instead, he drags it on (as he quite often does, in numerous other cases) to be
linked with the next verses (See Bealp.94). Such a practice messes up the meaning
of the major part of whole group of verses from (25) to (30). Cf our translation to
his very contrived translation below:
"Stem the stream (of inclination), pause and reflect, trample down the lustful desire. A man who does not destroy desire is led by one thought alone (to do this and
that, till he destroys and ruins himself). Be up then, and dare to do! Bind thyself
fast. The man who has left home (to become a Shaman), and yet gives away to
idleness and sloth - whose mind stilI hankers after impure indulgence - is like the
rotten tree against which the wind blows, which can hardly resist its force, but is
soon blown down".
DhA v(C) (p.604b-c) appears to have regrouped the verses from (25) to (30), putting
(28) and (29) before (25). It seems to have invented a nice story to serve as commentary to this whole group of verses, contriving in such a way as to justify moving up verses (28) and (29) to the front.
In the commentarial story, Beal (loe. cit.) seems to have misunderstood at certain
~ ~
7J ~ A
places: A ~ tt ~,
~

l'

m ~,

m:

~,~ ~

m'

TN pfT

Beal: .......... warn travellers away from the place if they had missed their way, or
likely to trespass on the field without knowing the danger, lest they be shot "(italics
ours). Correct trans. " ...To whomsoever who intends to go [into the garden], she
would yell out to show the proper way so that this person may enter the garden
[safely]. One who does not know the way ( 1'~m
Beal seems here to be
misled by the meaning of this three words in colloquial Chinese: 'does not know'.
But
here can only mean 'way') is sure to be shot dead by arrows."
Cf DhAv(Cl) p.604b; Udv(CI) p.767a

(52)

DhAv(C) (p.604c) has ~ ('temptation') instead of ~

text and all the other versions.

(53)

This verse also occurs in DhAv(C) p.604c and Udv(CI) p.767a. Beal's (p.94) free
rendering here gives not the slightest hint of the sense of this line at all.

262

('exhaustion') as in our

(54)

Cf DhAv(C) p.604b (also cf Udv(Sk) XI7).

(55)

Or 'Doing evil [after] evil'. Cf DhAv(C) 604b which has fJ~fJ~

'an
(,He is the
evil practitioner'. The other version of DhA v(C) reads fJ~~~
doer of all evils (or evil after evil'), or 'he is the doer of the worst of evils'. Mingof
Dh(C) reads fJ~~9E
(,He who does evil dies.').

(56)

ie. durgati; cf DhA v(C) p.604b.

Cf Dh(P) 307; PDh 113; Udv(Sk) XI 9; Dh(C) 2 p.570a; DhAv(C) 4 p.604b;
Udv(Cl) 9 p.679b; Udv(C2) 9 p.782c; SmP(C) 12 p.755c; T247 p.878c; TbUdv(E)
9p.41.

(57)

We follow the reading in Ming and DhA v(C) here.

(58)

Cf DhA v(C), p.604c

(59)

}@{J'.

This is a common translation of ' sramaJ)a' in ancient Buddhist texts.

(60)

,Wm:

- lit 'thinking of Tao.'

(61)

Cf Udv(Cl) p.766a; Udv(C2) p.796c; TbUdv(E) 13 p.157.

(62)

Cf Udv(Cl) p.766a; Udv(C2) p.796c; TbUdv(E) 13 p.157.

263

35 THE BRAHMA~A
The chapter on 'TheBnihmaQa,l explains that one who is pure in speech and action, and
faultless in theories, can be regarded as a spiritual cultivator.

(1)

Stop the stream [of cravingF and cross over,

Be desireless like a brahma;
Having known the exhaustion of conditionings,
One is indeed a briihmalJa3,

(2)

By means of the non-dual dharmat,

He is purified and crosses the sea;
All his fetters of desire are removed
- Such a one is a brahmalJa5,

(3)

He who is at ease6 with other and no-other?;

For whom [both] other, [not] other, are void;
He who gives up sensual craving;
Is indeed a briihmalJa8 ,

(4)

He who is meditative, stainless;

Whose deeds are corruption-free;
In whom there does not arise higher seekin~;
Is indeed a brahmalJa lO ,

(5)

The sun glows by day;

The moon shines by night;
The warrior shines in the army;
In meditation glows the spiritual cultivator.
The Buddha appears in the world,
Illuminating to dispel darkness everywhere1 1,

(6)

One is not a brahmalJa on account of the shaven head;

'Nor is one a brahmalJa because one uttersmantrasl2,
It is one who gives up all evil
Whom may be called a spiritual cultivatOli.3,

(7)

A briihmalJa is one who exits from evil;

A briihmalJa is one who enters rectitude,
Having renounced one's own defiled deedsI4,
One is regarded as having left home15,

264

(8)

If one is calmed l6with regard to the pleasant

And at hearty attaches to naught
- Having [thus] renounced and rectified [attachment]
One extinguishes all sufferingsl7 .

(9)

He whose body, speech and mind

Are pure without any fault;
Who is restrained l8 in this threefold action,
Is indeed a briihmaIJal9.

(10)

If your mind understands

The Teachings of the Buddha;
Look into your mind and take refuge in yourself,
[As a briihmaIJa] purifies himself with water20.

(11)

Neither on account of clan nor matted hairs.

Is one called a briihmaIJa
He whose deeds are truthful and righteous,
He is pure, and this makes him a virtuous om}!l.

(12)

What for is your contrived hair, witless one!

What for your straw clothes?
When within you remain attached,
What's the use of external renunciation22?

(13)

He who wears poor clothes,

Who personally practises the dharma,
Who meditates on retreat,
- Is indeed a briihmaIJa23.

(14)

The Buddha does not teach one

To elevate oneself and make self-claims;
One according with truth, and undeceitful,
May be called a briihmaIJa24 .

(15)

He who giving up all objects of craving,

Does not vex his mind with lus{25.
Who renounces all that pertains to craving;
Is indeed a briihmaIJa26.

(16)

He who has cut off the river of transmigration27,

Who has forbearance and transcends [the world)28,
Who is self-awakened and out of the moatS!9;
265

Is indeed a briihmaIJa30.
(17)

He who in the face of being abused and hit,

Endures quietly without anger;
Who has the power of patience;
Is indeed abriihmaIJa31

(18)

He who, in the face of being attacked,

Does naught but remains mindful of his precepts;
Who maintains proper32 postures, self-controlled;
Is indeed a briihmaIJa33

(19)

He who abandons evil dharmas in his mind,

Like a snake shedding its skin;
And is not tainted by desire,
Is indeed a briihmaIJa 34

(20)

He who realizes life to be unsatisfactory,

And thereby ceases to have [sensual] thoughts'5;
Who can lay down the burden;
Is indeed a briihmaIJa36

(21)

He who understands and has profound wisdom;

Who distinguishes the right and wrong paths;
And who has reached the high[est] goaJ37;
Is called a briihmaIJa38 .

(22)

He who can give up the household life,

And has no fear39 of the household;
Who has few needs and little desire;
Is indeed a briihmaIJa40.

(23)

He who let free living things,

Who harbours no thoughts of killing,
Who causes afflictions to no-one,
Is indeed a briihmaIJa4 I

(24)

He who avoids disputes,

Who resents not when offended,
Who is friendly to the hostile;
Is indeed a briihmaIJa42

266

(25)

He who removes greed, anger, delusion,

Conceit and other evil,
Like a snake shedding its skin43;
Is indeed a brahmal)a44.

(26)

He who is cut off from worldly associations;

Who utters no harsh words;
Who carefully investigates the Eight-fold Path;
Is indeed a brahmal)a45

(27)

Those considered by the world as good or ba~,

Those which are long, short, thick, thin
- He takes not [any of them] which is not givent7;
Such a one is a brahmal)a48.

(28)

One's deeds being pure in this life,

There can be no defilement in the life after.
[Thus] without practising any [evil dharmas}l9.
- One is called a brahmal)a50

(29)

Renouncing the body, without a supporting basiSil,

Not reciting [the doctrines] of other discipline;
He attains the Deathless Cessation.
Such a one is a brahmal)a52.

(30)

He who, with regard to good and evil,

Has got rid of both these deeds5 3 ,
Free from sorrow and dust,
Is indeed a brahmal)a54

(31)

He whose mind is joyful, stainless

Like the moon in its fullness,
Who is free from defamation,
Is indeed a brahmal)a55

(32)

Seeing that the fools, in coming and going,

Fall into the moats to suffer;
He desires to cross over the other shore alone,
Disregarding the words of others.
Only he in whom [birth] ceases and arises no more,
May be called a brahmal)a56

267

(33)

He who has cut off lust,

Who is homeless, desireless,
Whose lust for existence is destroyed
May be called a briihmaQa57

(34)

He who is away from the human community

And does not fall into the celestial community.
- Not going to any community whatsoever;
May be called a brahmaQa58

(35)

He who has given up pleasure and displeasure;

Who is extinguished, without heat remnant;
Heroic, defeating the whole world;
Is indeed a briihmaQa 59

(36)

He for whom birth is no more,

And at death is without destination;
Who is awakened, happy and detached;
Is indeed a briihmaQa60.

(37)

He who has transcended the five destinies;

Whose destination [at death] cannot be known;
Who has completely destroyed all habitg'il;
Is indeed a briihmaQa62

(38)

He for whom, before and after,

And63 in the middle, there is naught;
Without holding on, without discarding>4;
He is indeed a briihmaQa65

(39)

The most heroic, the most fearless,

- He who is self-released.
Who is enlightened, and whose mind is unshaken,
Is indeed a briihmaQa66.

(40)

He who knows his past lives,

And his previous transmigrations:
Who has the means for ending birth;
Whose insight penetrates the highest profundity;
Who is wise like a silent-one67 ;
Is indeed a brahmaQa68

268

Notes
(1)

Note that PDh has this as the third chapter and places it before that on bhikkhus.

(2)

Cf Udv(Cl) p.774c 'Like a practitioner who does not cut off the stream of craving.'

(3)

Cf Dh(P) p.383 S; 49; PDh 34; Udv(Sk) XXXIII 60; Dh(Gr) 10; DhA v(C) p.605a;
Udv(Cl) p.770a, I p.678a; Udv(C2) 9 p.796b, I p.798a.
In a 'cross over' appears to correspond to parakkama (imperativF), as in PTS IV,
139, rather than parakkamma (absolutive) as in other editions. L

(4)

The Pali tradition explains the two dharmas as samatha and vipassana. ~f Dh(C)
35.30 which also occurs in both Udv(Cl) (p.77lb) and Udv(C2) (p.798b). This
speaks of a brahmaIJa as one who should permanently be freed from the "two coursing PliifJ
with regard to papa and pUIJya (~MlWm
)". 'The non-dual
dharma' in the Chinese could simply refer to the Middle Way devoid of (two)
extremes. Beal's (p.95) translation here is bizarre: "In (or by means) the two laws
of nothingness" and explains in the footnote (Joc. cit.) that "The sense appears to
be regarding both this world and the other as nothing."

(5)

Cf Dh(P) 384; PDh 41; Udv(Sk) XXXIII 72; Da(Gr) 14; DhAv(C) p.605a;
Udv(CI) p.770a; Udv(C2) p.798a; SA 1320 p.362c.

(6)

(7)

'1Bl ('other') corresponding to para; ~'1Bl apiira, Udv(CI) (p.77la) which has
practically a word-for-word identical verse comments: " 'other' refers to the six
eternal ayatana; 'not-other' refers to the six internal ayatana." This appears to agree
with the Tibetan tradition (cf TbUdv(E) p.195 n398.) The Pali commentary seems
to have them the other way round; though SnA too explains param (in the context
of orapiiram) as the external ayatana.

could it be a misprint for ~ ('pass over'); or ~

(a homophone, 'know')?

One could perhaps also understand ~ as 'to go', which is what Udv(C2) seems to
do. This would then result in a translation with a ' siJnyata philosophy' : "When one
has gone to the other [shore], there will be no other [shore] .... " (Cf Willemen,23
p.170) One should, however, be safer to bear in mind the generally religion-ethical
- rather than profoundly philosophical - import of the earlier Dhammapadal
Dharmapada.

(8)

Cf Dh(P) 385 Udv(Cl) 24 p.77Ia, Udv(C2) 23 p.798b; Udv(Sk) XXXIII 24; Dh(Gr)
35; PDh 40; TbUdv(E) 28 p.159.
c would seem to agree with Udv(Sk): vIta-raga. The Pali commentary on the term
niddara of Dh(P) 205 appears to have known the connection here with raga: ragadarathiinarp. abhiivena niddaro. Palihawadana (p.506 n.4) remarks that the corre-

269

sponding reading of vita-jjara could stem from an original with -jvara. This would
lend support to Brough's (op. cit. pp. 185ft) suggestion of vikada-dvara as being
probably derived from vigata-jvara. Brough quotes (loc. cit.) Liiders' conjecture
that vitaddftra stood for vitajvara, as confirmed by Udv(Sk) XXVIII 5. We may
add that the corresponding Chinese version in Udv(Cl) 5 P.742c(= Udv(C2) 5
p.792a)
1!!lIiM!~!tl~
(,without fever, without hunger-sensation')
definitely supports the Sk. nirjvara. Udv(Cl) comm. (loc. cit.) explains this fever
as raga, dvc!ja, rnoha and hunger-thirst.
(9)

/f~
('not arise') the original could have been of the form a + ut
For
+"pad, differing from Dh(P) anu + pra +"ap+ tao

(10)

Cf Dh(P) 386; Dh(P) 403cd; Udv(Sk) XXXIII 32; Dh(Gr) 480.

There seems to be no other parallel Chinese version for this verse.

(II)

Cf Dh(P) 387; PDh 39; Udv(Sk) XXXIII 74; Dh(Gr) 50; Udv(Cl) 68 p.755b;
Udv(C2) 65 p.799b; TbUdv(E) 86 p.166.

(12)

-lit: 'utters the auspicious'.

(13)

Cf Udv(Cl) p.770a (identical) Udv(C2) p.798a (identical except that fJ replaces;E; in second line), Udv(Sk) XXXIII 10; TbUdv(E) 13,12 p.157.
This and the next verse have no parallel in Dh(P). They are the only 2 verses in this
chapter which have 5 (instead of 4) characters per line.

(14)

~%:fiiiifJ
- cf attano rnalalp in Dh(P) 388. Udv(Cl) (13 p.770af, identical verse) comm: "The practice of a briihrnaI)a is to get rid of the evil dharmas [so
that] he will be pure within and without, with all defilements permanently removed.
He has no longings, and no conceit. His mind is concentrated and does not waver.
He is awakened to the root of all dharmas. His brahrnacarya is established; what
needs to be done is done; and he is not subject to future rebirths. He cultivates the
pure practices (or: he lives the pure life) in their perfection".

Udv(C2)however, has here: ~iUi?t%:~fJ

(Le. has~

instead of ~

).

(15)

Cf Dh(P) 388; Udv(Sk) XI 15; Dh(Gr) 16; Udv(CI) 13 p.770af; (identical) Udv(C2)
13 p.798a.

(16)

r.if should be understood as r.if,1@ ('to be calmed', 'to be appeased'. It is an

older translation for prasrabdhi (see SJD p.876; DA 8. In SA 26, the translation is
r.if,1@ ) though whether this Skt. word or its Prakrit equivalent actually represents the original here is however uncertain. Udv(C2) 4 p.798a here has ~ which
leads Willemen (op. cit. 4 p.169) to give a rather strained rendering of Udv(C2)
4ab (= ab of Dh(C) : "When, having relied on craving, his mind does not covet
anything (any more),'. Udv(C2) here appears to have chosen, wrongly, to interpret
r.if as ~ (in ancient Chinese r.if may also mean ~ 'to rely on').

270

(17)

Cf Dh(P) 390, Udv(Sk) XXXIII 7S; Dh(Gr) IS; Udv(Cl) 4 p.769b; Udv(C2) 4
p.798a; TbUdv(E) 87 p.I66. The verse in Udv(Cl)(loc cit) is identical except that
in a W ('and') replaces ~ (a locative particle), and in ~ ("end") replaces
!iii- ( a plural particle).

Brough (p.180ff) discusses at length the textual problems connected with this stanza.
Commenting on the corruptions in the present Dh(P) version, he says, "Most of the
errors, -perhaps all - were already fossilized in this form at the time when the Pali
commentary was composed, and there is therefore no direct evidence that the Pali
text was ever any better."
With regard to his several conjectures ( ibid p.18lff), we may offer some observations in the light of our text:

(i)
'If' in our stanza implies that Brough may be right in suggesting that seyyo of Dh(P) was possibly transformed from siyii; neither our
text nor any other extant version seems to have its equivalent. Similarly,
nisedha could have been a verb in the optative, as suggested by this 'if'.
In any case, our b would correspond more to Dh(Gr) b.
(ii)
b of our text together with the Udv(Sk) and Dh(Gr) versions,
would support his surmise that hirp.samano (of Dh(P) < hi'ssarnano, as
no trace of any sense of' hirp.sa' is discernible in them.

(iii)
However, if the original fOf TbUdv was apriya, the reading is
not shared by any other extant version. OUf text, as well as Udv(Cl),
Udv(C2) and Dh(Gr) do not support the negative form apiya/apriya.
(iv)
d of our text (also cf Udv(Cl) 69 p.77Sc) agrees with Dh(P) in
having a verb meaning "to cease" -against Brough's preference to the
noun sarnmuti. The connection of the cessation of dubkha, with the definition of sramalJa, is attested in such early discourses as SA (T2 p.20Sb)
and MA (Tl p.47Sc).
(v)
The absence of a stanza in our text corresponding to Dh(P)
389 would support Brough's criticism that Dh(P) 389,390 are not to be
taken together, in spite ofthe Pali commentary.
The ambiguity of the etymological meaning of the term sram8lJa/
sarn8lJa - derived from srama + na (srama -> sarna in Prakrit) - is
reflected in the various renderings in Chinese Buddhist texts. These are
subsumable as three groups:
, etc
1. 'diligent' iJJ~ , J1J~
('ceased-mind)
2. 'ceasing' ,1&..il: ' ,1&.,L,
,1&.~
('ceased-evil'), etc.
3. A combination of 1 and 2 - fb,1&.
It is quite possible that the form of the stanza as represented in Dh(C)
contains a play of word to be discerned in a (,calmed' - / srambh or

271

sam) and d ('cease' -sam), in connection with the

term samaQa itself.

1I

(18)

Our text has f& -' renounce'. We follow the variant reading
all the other Chinese versions.

(19)

Cf Dh(P) 391, PDh 45; Udv(Sk) XXXIII 16; Dh(Gr) 23; Udv(Cl) 16 p.770b;
Udv(C2) 16 p.798b; TbUdv(E) 20 p.157f.

(20)

Cf Dh(P) 392; Udv(Sk) XXXIII 16; Dh(Gr) 3; PDh 35, 36; Udv(CI) 62, 63 p.775a;
Udv(C2) 60 p.799b.
The sense of our verse appears quite different from that of Dh(P); the latter agreeing closely with all the other versions.

(21)

This seems to be the only Chinese version (also collected in DhAv(C) p.605a) we
have.
Cf Dh(P) 393; Udv(Sk) XXXIII 7, Dh(Gr) 1; PDh 37 (last 2 lines quite different).

(22)

Cf Dh(P) 394; Udv(Sk) XXXIII 6; Dh(Gr) 2; DhA v(C) p.605a; Udv(Cl) 6 p.769a;
Udv(C2) 6 p.798a; Dh(C) 21 p.559c; TbUdv(E) 8,9 p.156. Of all the Chinese
versions, our verses is closest to Dh(P) 394.

(23)

Cf Dh(P) 395; Udv(Sk) XXXIII 53; Dh(Gr) 38; Udv(Cl) 7 p.769c, (also see 52
p.773); Udv(C2) 7 p.798a.

(24)

This verse seems to have no parallel anywhere. Though Mizuno compares it with
Dh(P) 396, Udv(Sk) XXXIII 15 and Dh(Gr) 17; the Pali verse is really quite different.

(25)

Cf Dh(P) 397 b 'yo ve na paritassati'.

('restrain') in

The Pali commentarial explanation (1855) pA28 is ' tanhiiya na bhiiyati' which is
followed by modern translators. Thus, A.P. Buddhadatta: 'he who does not tremble'. (similarly Palihawadana) D.Anderson, however, opines that "we had perhaps
better to translate 'he does not feel any desire', and take paritassati Sa pari -Itrsh,
to be afflicted by thirst, metaph to feel desire or longing ...... " (PaIi Glossary, Delhi,
1979 reprint, p.I64). All the three Chinese versions (reference given in following
note) would seem to support this option.

(26)

Cf Dh(P) 397; Udv(Sk) XXXIII 29; Udv(Cl) 48 p.773b; Udv(C2) 48 p.799a.

(27)

The original of our text here would probably have been something of the form
corresponding to nadi. Udv(CI) (p.774c) which has a stanza identical with ours,
comments: "It is like the practitioner who is bound by the five-fold sensual desires,
revolving in the river of transmigration .....". Same idea in TbUdv(E) 51 p.162.

272

(28)

We follow all the other versions to read

instead of ~ Cf Udv(C2) p.799b:
~;gmfJtt!t
b of our stanza suggests a word of the form samatikkama,
in lieu of Dh(P) sahanukkamalJl. See also Brough's comment (op. cit. p.188) on
Dh(Gr) 42b, samadikrammi. TbUdv(E) 51 d (p.162) also seems to suggest this.
The 'moat' would suggest an original corresponding to Sk. parikha, in which case
Edgerton (BHSDp.321) appears right -quite in spite of Brough's objection ( op. cit.
p.188) - in his surmise that paJigha and paJikha of Pali are "confusion with Skt. and
Pali parikha, ditch, trench". The sense of TbUdv(E) 51 a may also lend support to
this.

(29)

Udv(Cl) p.774c: .. 'Moat' here refers to the moat of conceit. ... Udr(C2) (p.799b),
however, has Elftll'2'i'l!I'i:
, thus taking 'moat' to refer io 'moats of
suffering'.

(30)

Cf Dh(P) 398; Udv(Sk) XXXIII 58; Dh(Gr) 42; Udv(C) p.774 bf; Udv(C2) 799b;
TbUdv(E) 51 p.162,. All the Chinese versions are identical.

(31)

Cf Dh(P) 399; Udv(Sk) XXXIII 18; Dh(Gr) 28; Udv(Cl) 17 p.770b; Udv(C2) 17
p.798b.
All the Chinese versions are identical.

(32)

Yffilll
But could Yffil
be understood as I!Yffil
(,extreme', 'ultimate'), as
the corresponding Pali verse suggests? This, however, is not supported by Udv(C2)
(18 p.798b) which, if so, could have indicated it with an extra character.

(33)

Cf Dh(P) 400; Udv(Sk) XXXIII 19, Dh(Gr) 44; Udv(Cl) 18 p.770c; Udv(C2) 18
p.798b; TbUdv(E) 23 p.158.

(34)

Cf Dh(P) 401; Udv(Sk) XXXIII 30; Dh(Gr) 21; Udv(Cl) 30 p.77lc; PDh 38;
Udv(C2) 29 p.798bf; Samantapfisfidikfi (C) p.725a; TbUdv(E) 36 p.160 (cf also 71
p.153).
Note that the simile employed in Dh(C) is quite different from those in the other
versions which agree with that in Dh(P). The snake simile, occurring also in Dh(C)
35.25, however, occurs in many verses elsewhere ego Udv(C2) 797a-b (9 verses)
Udv(Cl) p.767c -768b (9 verses), TbUdv(E) 57 to 75 pp.151 - 154.

(35)

Cf. commentary on Udv(Cl) (27 p.77I): "In this present life JiI.~t:j:l
dharrne ) [his mind] is not conjoined with sensual thoughts."

(36)

Cf Dh(P) 402; Udv(Sk) XXXIII 27; Dh(Gr) 30; Udv(Cl) 27 p.77Ib; Udv(C2) 26
p.798b; TbUdv(E) 31 p.159. Of all the versions, Dh(P) is closest to our verse.

(37)

On this verse, Udv(Cl) p.772c comments:" 'Highest goa\' here refers to the cessation, Nirvana."

273

(38)

Cf Dh(P) 403; Udv(Sk) XXXIII 33; Dh(Gr) 49; PDh 48; Udv(Cl) 34 p.772a;
Udv(C2) 33 p.798; TbUdv(E) 45 p.161.

(39)

Cf the Pali (404) anagarehi eribhayaIJ!. Can the idea of 'fear' be derived from a
textual corruption in this line?
On the other hand, the first 2 lines oecur also in Udv(Cl) 54 p.774a. The comm.
there says: "The body is the home for the fetters. Hence the sages tell us to leave
the Home ... " (Joe. cit) See also n-51 below.

(40)

Cf Dh(P) 404; Udv(Sk) XXXIII 20; Dh(Gr) 32; PDh 44; Udv(Cl) 26 p.771b;
Udv(C2) 25 p.798b; TbUdv(E) 24 p.158. It is interesting that the Tibetan verse is
closer to the Pali one than to the Chinese.

(41)

Cf Dh(P) 405; Udv(Sk) XXXIII 36; Dh(Gr) 18; Udv(Cl) 37 p.772a; Udv(C2) 36
p.798c: TbUdv(E) 40 p.161 (this is virtually identical with Ph(D) 405).

(42)

Cf Dh(P) 406; Udv(Sk) XXXIII 395; Dh(Gr) 29; Udv(Cl) 38 p.772b; Udv(C2) 37
p.798c; TbUdv(E) 49 p.161.

(43)

Note different simile used; cf n (34) above.

(44)

Cf

DhA v(C)

p.605a;

Dh(P)

sn

407;

631;

Udv(Sk)

XXXIII

40; Udv(C2) 39 P.798C.

Beal (p.96) misses the Buddhist term ~'tf

(!) He is unjustified also in linking up
consequence (!)' (Joe. cit).

(45)

(mana) again, rendering it as 'sloth'

with the latter: 'and its evil

M:~

Cf Dh(P) 408; PDh 43; Udv(Sk) XXXIII, 17 (cf AKB p.27); Dh(Gr) 22; DhAv(C)
p.605a; Udv(Cl) 55 p.774a; Udv(C2) 54 p.799a; TbUdv(E) 21 p.158.
The Tibetan is closer to the Pali verse. On the other hand, all the Chinese versions
are identical.
Significant that in the Udv(Cl) commentary (Joe. cit) Upagupta is mentioned as the
arhat after the Buddha's demise, who would preach the Eightfold Path - an instance of evidence that the text belongs to the Sarvastivada.

(46)

The text here seems corrupt. The Yuan and Mingedns read fff:fi{!!~~
where
:fi{!! appears to be a misprint owing to it being a homophone of tit Udv(Cl)
(p.770) reads titm~~
which is assumed here as the correct version (ie.
with the first two characters interchanged), as this is supported by all the other
versions (see reference in note 48).

(47)

could have been obscure had it not been for

The Chinese line 1!!fI&1!\Ii1'
the clear versions of Dh(P), Udv(C2) ('not take if not given') and TbUdv(E).
which is also supportive. However, its
Udv(Cl) (p.770c) has 1!!f1&1!\IiW
comm (Joe.cit) is again confusing: " ........... He does not see there being (anything),
274

long, short, broad, narrow; nor does he see there being taking and giving ... " According to this commentary, we would have to translate this line as: 'No taking, no
giving'.
(48)

Cf Dh(P) 409; Udv(Sk) XXXIII 25; Dh(Gr) 19; Udv(Cl) 19 p.77Oc; Udv(C2) 19
p.798b; TbUdv(E) 30 p.159.

(49)

The third line is obscure; there could have been a copyist mistake, influenced by
the third line of the preceding verse. It seems here better to trust the wording in the
corresponding line of Udv(C2) (3 p.798a) which reads 1'!n!~I~~?*
(,not
practising the evil dharmas'). The four characters as they stand in our verse, mean
lit. "No practising, no abandoning".

(50)

Cf Dh(P) 410; Udv(Sk) XXXIII 42; Udv(Cl) 3 p.769b, 42 43 p.772c; Udv(C2) 3

p.798a,42 p.798c; TbUdv(E) 52 53 p.162.

(51)

~ (~)
'reliance', 'dependence', could well be the translation of aJaya, which
-fIR, ~, ~m' ~,
is translated in Buddhist text as
"8 (,house'), etc. Cf Dh(P) 411 a: Yassa aJaya na vijjanti.

in
Udv(Cl)
(54p.
774a)has
(the same as Dh(C) 22ab). The comm there
says that "The body is the home for all the fetters. Hence the sages teach us to leave
the home and live in seclusion seeking the Deathless Cessation."

The

corresponding

~m*.@

, 1!!t~Gz.:Il

verse

(52)

Cf Dh(P) 411 ; Udv(Sk) XXXIII, 54, 29, 55; Udv(Cl) 54 p.774a; Udv(C2) 53 p.799a;
TbUdv(E) 67 p.I64.

(53)

Udv(Cl)p.771b comments: "Even ifone has pU1)ya, which is the rootofthe laukika
sasrava kuaJa, from which one gets the human body; one thereby cannot be freed
from birth, old age, sickness and death ....... "

(54)

Cf Dh(P) 412; Udv(Sk) XXXIII, 29; Dh(Gr) 46; Udv(Cl) 28 p.771b; Udv(C2) 27
p.798b; TbUdv(E) 32 p.159.

(55)

Cf Dh(P) 413; Udv(Sk) XXXIII 31,41; Dh(Gr) 40; Udv(Cl) 31 p.771c; Udv(C2)
30 p.798c; TbUdv(E) 38 39 p.I60.

(56)

Cf Dh(P) 414 Udv(Sk) XXXIII 41; Udv(Cl) 41 p.722bf; Udv(C2) 40 p.798c.

In place of dugga and aneja of the Pali; Dh(C) appears, in its original, to have
possibly the Prakritic equivalents for du1)kha and anya respectively.

(57)

Cf Dh(P) 416 (see also 415); DhAv(C) p.605a; Udv(Cl) 23 p.771a; Udv(Cl)
p.772a; Udv(C2) 22 p.798b; (also cf TbUdv(E) 52 p.162).

(58)

This appears to be the only Chinese version (apart from DhAv(C). cf Dh(P) 417;
Sn 641; Udv(Sk) XXIII 45; DhAv(C) p.605a.

275

(59)

This appears to be the only Chinese version. cf Dh(P) 418; Sn 642; Udv(Sk) XXXIII

44, Dh(Gr) 33; TbUdv(E) 54 p.162.

(60)

Cf Dh(P) 419; Udv(Sk) XXXIII 48; Dh(Gr) 44; Udv(Cl) 47 p.773a; Udv(C2) 47
p.799a; TbUdv(E) 60 p.163.

(61)

'Habits' would most probably correspond to iisrava (cf Dh(P) 420: khiIJiisavarp)
though it is not a standard - and hardly accurate - translation.

(62)

Cf Dh(P) 420; ThagA iii 181; Udv(Sk) XXXIII 46; Udv(CI) 44 p.772c; Udv(C2)
43 p.799a; TbUdv(E) 56 p.162 (but the sense is quite different from both Dh(P)
and Dh(C).

(63)

We follow the
instead of 7'J

(64)

~~~~
~~~~fJ

other

versions

to

read

('and')

is obscure in this context. Udv(C2) (p.798c) has

-could it be alternatively translated as: 'Not performing deeds

which are without detachment'?

(65)

Dh(P) 421: Udv(sk) XXXIII 29A; Dh(Gr) 34; Udv(Cl) 39 p.772b; Udv(C2) 38
p.798c; TbUdv(E) 34 p.159.

(66)

CfDh(P)422; Udv(CI)49p.773b; Udv(C2)49p.799a; Udv(Sk) XXXIII 50; Dh(Gr)

41; TbUdv(E) 62 p.163 (?).

(67)

Le. munL

(68)

Cf Dh(P) 422; Udv(Sk) XXXIII 47; Dh(Gr) 5; DhA v(C) p.605a; Udv(C 1) 45 p.773a;
Udv(C2) 45 p.799a; TbUdv(E) 58 p.163.

276

Comparison of the stanzas

of Dh(C) and Dh(P)

yamakavagga
~~
f.t'r:i]~mfL
= +l'I=1lt
~~*mm;f8J31@~l'I!M.~

:f{J'~f.t*

manopubbangama dhamma
manosegha manomaya
manasa ce padughena
bhasati va karoti va
tato narp dukkham anveti
cakkarp va vahato padarp

JL<~{J"nE
r:pJL'$~

~P~~PfJ
~=t5'EI~

*.T~

JL'~f.t*

manopubbangama dhamma
manosegha manomaya
manasa ce pasannena
bhasati va karoti va
tato narp sukham anveti
chaya va anapayinl

na hi verena verani
sammanti' dha kudacanarp
averena ca sammanti
esa dhammo sanantano

JL<~JL"nE

r:pJL'$1@
~P~~Pff
w;~EI~

tlO~~JB

~JjL~f:f

~f&tA~

EI*~f.t

fiiJm1@~

mlIE~1j

OOmm8J3

1'~tlP~

f!tl1@~

mta~t~*
*iU!~1~

1"ImrEj ~
~~PJ*

277

/ftif.1Itl

pare ca na vijananti
mayam ettha yamamase
ye ca tattha vijananti
tato sammanti medhaga

subhanupassiI11 viharantaql
indriyesu asaI11vutaI11
bhojanarnhi amattafifiuI11
kusHaI11 hinaviriYaql
taI11 ve pasahati maro
vato rukkhaI11 va dubbalaI11

J9JE!~Jr
tzo~%lJlt
7J<~ffi,lit!,

fi~Jr~
/f.~:flt
iX~/ffm

'I!HI1:t~
~$pJTiM

tzomttJft1i!
8

MJr/f'

asubhanupassiI11 viharantaql
indriyesu susamvutaI11
bhojanamhi ca mattafifiuI11
saddham araddhaviriyaI11
taI11 ve nappasahati maro
vato selaql va pabbataI11

anikkasavo kasavaI11
yo vatthaI11 paridahessati
apeto damasaccena
na so kasavam arahati

10

yo ca vantakasav' assa
silesu susamahito
upeto dama-saccena
sa ve kasavam arahati

11

asare saramatino
sare c'asaradassino
te saram nadhigacchanti
micchasailkappa-gocara

~~.~flt
~%l~~
'r%~JiU~~
/f~$ltifJ

tromtt*LlJ
9

/fJtf:*~
~Jc.\~~

*~~ElamJ

/fH!tt:A
10 ~~Jtf:*~

~~~f
~JC.\BamJ

JltH!tt:A
11 PJ~~~
PJ~~~
~~$IT
/f~~flj

278

12 ~i~i

12

saran ca sarato natva

asaran ca asarato
to saram adhigacchanti
sannnasankappagocara

13 liFf~~
7Cm~!J~
~/Fflff
~~~~

13

yatha agaram ducchannayp

vuttht samativijjhati
evam abhavitayp cittayp
rago samativijjhati

14 li.m~~
m~!J/F~
.~1tfr

14

yatha agarayp succhannayp

vutJ:hi na samativijjhati
evayp subhavitayp cittayp
rago na samativijjhati

15

idha socati pecca socati

papakart ubhayattha socati
so socati so vihafinati
disva kamma-kilitJ:ham attano

16

idha modati pecca modati

katapunno ubhayattha modati
so modati so pamodati
disva kammavisuddhim attano

~~~~
~~IEm!Z,~iflj

~~/F::'

15 ~~~tt;\
tmlli~~
WJT~~~F
/FJlgl(;~

16 Jf~~A
tmlliw~

~!&~~
fTgl(;~H

17 l~~~
ff~l'@~
flt~,1t '1:1

JVmJL"~
18 lff~ff

rr~l'@ff

fltffitlX

.w.mJL'~

279

19 ~1~H~~

17

idha tappati pecca tappati

papakari ubhayattha tappati
'paparp me katan' ti tappati
bhiyo tappati duggatirp gato

18

idha nandati pecca nandati

katapufifio ubhayattha nandati
'pufifiarp me katan' ti nandati
bhiyo nandati suggatirp gato

19

bahurp pi ce sahitarp bhasamano

na takkaro hoti naro pamatto
gopo va gavo gaQayarp paresarp
na bhiigava samafifiassa hoti

20

apparp pi ce sahitarp bhasamano

dhammassa hoti anudhammacari
ragafi ca dosafi ca pahaya moharp
sammappajano suvimutta-citto
anupadiyano idha va hurarp va
sa bhagava samafifiassa hoti

~;~rm~

~~ElJ!Jc
1't~~tij

20 ~IX~IX
~~ffilX
~~Eltt:i

1't:ffiit#.Jt
21 :0~~*

D)[~~jjJ(;

'ljttz3M~~
1'11tJl:~
~tzOM4;1~~$T

22 If-f~Y*

1TmtzO$
~tr~~

jfiE~m

Je.J.t1'm
~~$T

280

2 apparnadavagga

1JX;~1:tam
1Dt~~7E~
~~~U~7E

21

appamado amatapadarp
pamado maccuno padarp
appamattii na mlyanti
ye pamatta yathamatii

~m~El~

~!&'trm!m
~~~1Dt~
~~3&~
1f~~m~

22

etam visesato iiatva

appamadamhi pal)Qitii
appamade pamodanti
ariyanarp gocare rata

'.%~1t*m

23

te jhayino satika
niccarp da}haparakkama
phusanti dhira nibbanarp
yogakkhemarp anuttarrpm

24

utthanavato satlmato
sucikammassa nisarnmakarino
saiiiiatassa ca dhammajlvino
appamattassa yaso' bhivaQQhati

~fi~1Dt~
ff;] PJ El W!jJCJ'

25

utthanen' apparnadena
saiifiamena damena ca
diparp kayiratha medhiivI
yam ogho nabhiklrati

~A~.m

26

pamadam anuyuiijanti
bala durnmedhino jana
appamadan ca medhavI
dhanarp settharp va rakkhati

El51l'trIE off

fm~~m:t!t
E~~i=fJ::

IE*'.%$~
fitJ-~~~
ElfMPJ~.
~~p.~~~

~~~{'F5E8)j
1qg~miI4t

~J.jL~~0

J::~'.%tJll;

lifiWT~

281

~j't~~11

27

rna parnadarn anuyufijetha

rna karnarati-santhavaQ1
apparnatto hi jhayanto
pappoti vipulaQ1 sukhUQ1

28

pamadarn apparnadena
yada nudati pag<;iito
pafifiapasadarn aruyh~
asoko sokiniQ1 pajaQ1
pabbatatt.ho va bhurnrnanhe
dhiro bale avekkhati

29

appamatto parnattesu
suttesu bahujagaro
abalassaQ1 va sighasso
hitva yati surnedhaso

tfJ\~~t:lX~
,~)L\1'1iQ:~

I'iJPJ3f**
8

1iQ:~~tl~

~~mz~Ji
B~t!fgOO

*fB~~P*
8J3 t!fltfj~~
~~w~:1:!!3

J5-~L ffij ~ IE
fB{~~flm
~j]J&!Bffl-T

~~~*t!f

10 lIm~m:B=W
.~~pff~

*~1'IT'i'5'

~PJ~~Mt

11 1'~If,f~
~~f!iUiMH~HI
~mH~~
~tlgfflr~J.m

12 ~~1'~~
~~ffl(;.ttli
fB{,~IEr~
~'Mlil)L\

28~

13 lt1ililt.~
1iQ:~ ~ iI~L'
~iiJ/J\~*

31

appamadarato bhikkhu
pamade bhayadassiva
saiiiiojanam al)urpthulaql
gaham aggi va gacchati

32

appamadarato bhikkhu
pamade bhayadassiva
abhabbo parihanaya
nibbanass'eva santike

172

yo ca pubbe pamajjitva
paccha so nappamajjati
so imarp lokarp pabhaseti
abbha mutto va candima

173

yassa paparp kataI11 karnmam

kusalena pithiyati
so imarp lokaI11 pabhaseti
abbhii mutto va candima

382

yo have daharo bhikkhu

yuiijati buddhasasane
so imarp lokarp pabhaseti
abbhii mutto va candima

173

yassa paparp kataql kammaI11

kusalena pithiyati
so imaqllokarp pabhaseti
abbha mutto va candima

fW~A.jcl:@

14 ~~m~~
3B~~ffIHJ'
G~IIT .:::~~

Jlt7JlliVBm
15 ~M1iQ:~
~G~~

~Jf11!!: Fa'

~:AE;!'t:1r

16 ~~~~
, ~~P)~

~~f11!!: Fa'

~~;!'t:1r

17 ~m:~*

lH~~~

~~f11!!: Fa'
~tlfj~~

18 AM~~
~J.l::/f'3B

~~f11!!: Fa'
~tlfj~~

19 ~/f'1i!!It~
7E1ffi/f'~
~Ji!.llit~

b!q:ro/jil

283

20 1iJT~~$
~ffEm'S

Jl'71IlI:::flX
~1\'1ffTl1:.
:::ff~HR~
~1iJT~JE

87

kal)haJ}1 dhammaJ}1 vippahaya

sukkaJ}1 bhavetha pal)<;lito
oka anokam agamma
viveke yattha diiramaJ}1

284

3 cittavagga
{J<~&1 $ii]~~+-+W=.
{J<~&11!f ~iffj!H$!iIIE~llIUf~~1'F1m

if'llE1'F1t!J

33

phandanaqI capalaqI cittaqI

durakkhaqI dunnivarayaqI
ujUqI karoti medhavl
usukaro va tejanaqI

35

dunniggahassa lahuno
yattha-kamanipatino
cittassa damatho siidhu
cittaqI dantaqI sukhavahaqI

36

sududdasaqI sunipunaqI
yattha kamanipatinaqI
cittaqI rakkhetha medhavl
cittaqI guttaqI sukhavahaqI

37

diiraiIgamam ekacaraqI
asarlraqI guhasayaqI
ye cittaqI sannamessanti
mokkhanti marabandhana

38

anavatthita-cittassa
saddhammam avijanato
pariplava-pasiidassa
panna na paripiirati

39

anavassuta-cittassa
ananvahata-cetaso
punna-papa-pahll).assa
natthi jagarato bhayaqI

JfUIB~

.lE;!'t*
;!'tBJDJ*
2

~~B~
J1fE~~t'
fMif~~
~~U$

if~ft~
.~mHj

.1it1I
~~'tr~p~

~fj~#lI

~~1m~

H:iifmJJ1

M~JjM

{J\1m{t,~,

?IJ\/f'~a$
~lkt!tJJ

1m~lE~

~1m~ll::

/f'f.'i9ll1Ui

m~~~~
1t1!f~Jf

285

~~A:J\$

!ilUIk~F~
'i"~~~
~1!iI1j)IA:J\

J!$Mdc
mm~nlG
~lii~~
IWTElZ9~

fl:!it/f'~

41

acirrup vat' ayrup kayo

palhavirp adhisessati
chuddho apeta-vinnaQo
niratthrup va kaJiQgararp

42

diso disarp yarp tarp kayira

verI va pana verinarp
rniccha paQihitrup cittrup
papiyarp narp tato kare

43

na trup mata-pita kayira

anne va pi ca nataka
sammapaQihitrup cittarp
seyyaso nrup tato kare

40

kumbhiipamrup kayam imrup viditva

nagariipamarp cittam idrup lhapetva
yodhetha mararp pannavudhena
jitan ca rakkhe anivesano siya

-\1!r'i"M

~:IJH$~

*ffi5J~
10 J(irt~~

tl:*1!!Jlffii
~~$lm
~m~

11 ~~~
~X:fr.J:~

-aJ*lJItiJIE
~tjo/.]@]

12 ./\tm~
lVi~tll]:~

~W.~
Jm~U1!!~,

286

4 pupphavagga
~:m: ~1:i]~m+= +l[-t1lt
~:m:~~~~ff~~~.~~&.

~fj~~:Iift

44

ko imarp. pathavirp. vijessati

yamalokafi ca imarp. sadevakarp.
Ko Dhammapad<ep sudesitarp.
kusalo puppham iva pacessati

45

sekho pathavirp. vijessati

yamalokafi ca imarp. sadevakarp.
Sekho Dhammapadarp. sudesitam
kusalo puppham iva pacessati

46

pheniipamarp. kiiyam imarp. viditvii

maricidhammarp. abhisambudhiino
chetviina Miirassa papupphakiini
adassanarp. maccuriijassa gacche

47

Pupphiini h'eva pacinantarp.

byiisattamanasarp. nararp.
suttarp. gamarp. mahogho va
maccu Maya gacchati

48

pupphani h'eva pacinantarp.

byasattamanasarp. nararp.
atittarp. yeva kamesu
antako kurute vasarp.

~ill{J(J(
mE~$1:i]

~~~~

~~~!fu
~ill{J(J(

~~~1:i]
fj~1*t~~

~1!t:l:f1lJW
iJ~tff,l[

IT)I;~~

/f!m:7E
4

~$!tllJ~
iJ~El?&
IT)I;~~

/f!m:7E
5

$!mJ~U~
;ff~~~

7E$*.
~*frffi~

1t~1!lm
Wf~A~

$3&zM
~El~;ltX

287

~tl~~~
/f'~1SW

49

yatha pi bhamaro pupphaql

val)J;la-gandhaql ahelhayaql
paleti rasam iidaya
eVaql game muni care

50

na paresaql vilomani
na paresaql katakataql
attano va avekkheyya
katani akatani ca

fE!.mt"**

t:A~~

/f'~IHBl

{'FW/f'fr
1j1;E!1iI~

9;OIE/f'IE
~tlPJ~~
1SW~W
I~~tl~
/f'fr~1~

51

yatha pi ruciraql pupphaql

val)l)avantal1l agandhakaql
evaql subhasita vaca
aphala hoti akubbato

10 ~Q}~~
1S~J3.W

52

yatha pi ruciraql pupphaql

val)l)avantaql sagandhakaql
evaql subhasita vaca
saphala hoti kubbato

53

yatha pi puppharasimhii
kayira malagul)e bahii
evaql jatena maccena
kattabbaql kusalaql bahuql

54

na pupphagandho pativatam eti

na candanaql tagara-mallika va
satan ca gandho palivatam eti
sabba disa sappuriso pavati

55

candanaql tagaraql va pi
uppalam atha vassiki
etesaql gandhajatanaql
silagandho anuttaro

I~~ff
~,t!Jj!:m

11 ~1'F.:ffi

Mf&mf.$f
I1fll~~
J5JT~_W

12 ~1/f.=J5:ffi
/f'~ma.

llim::f(1m
~AJlw

13 :IiHfl~w

1fli=J5:ffi
!ill8~~
/f'~tl~W

288

14 ~W~~

56

appamatto ayalJl gandho

ya yalJl tagara-candani
yo ca s'ilavatalJl gandho
vati devesu uttamo

57

tesalJl sampannas'ilanalJl
appamada-viharinalJl
sammadafifia-vimuttanalJl
maro maggalJl na vindati

58

yatha sankaradhanasmilJl
ujjhitasmilJl mahapathe
padumaql tattha jayetha
sucigandhalJl manoramalJl

59

evaql sankara-bhiitesu
andhabhiite puthujjane
atirocati pafifiaya
Sammasambuddha-savako

7f'Q]"lm~

f;f1:!X;ZW
ftl5'(7)lcOO
15

1:!X;~RlGff,t

ff~1.&~
)E!iltl:l~

:RMRlli
16 ~1'FEBm

lli-=t:;klli
r:p::li~

W~Q]"!ilt

17

fl::%~
fL:1(~j1

.1lf~ili
~19t5f1T

289

5 balavagga

::f~m:*

60

digha jagarato ratti

digharp santassa yojanarp
digho balanarp s~saro
saddharnmam aVIJanatarp

61

carafi ce nadhigaccheyya
seyyarp sadisam attano
ekacariyarp daJharp kay ira
natthi bale sahayata

66

caranti bala durnmedha

amitten'eva attana
karonta papakarp karnmarp
yarp hoti kalUkapphalarp

62

putta m' atthi dhanarp matthi

iti balo vihafifiati
atta hi attano natthi
kuto putta? kuto dhanarp

mttfH~l*

~~7E*

~~IEtt

It~m-~
Wi~1frE}11
:tE-fr~

1ImHm1M
3

~A*~
~~~*
W~mE
:fjNt~?'~

l'f.:rl'fM

~ffld&i&

lX;ii~lX;
{ilJ~.:rM

~'Ml.!:J/t

286

*'Ml.!:J/t
~~r9JJfj

~~*~

~~~~
Elm!Jlt~
~ITffM1~
:li!:m!J~~

63

idha vassarp vasissami

idha hemanta-gimhisu
iti balo vicinteti
antarayarp na bujjhati

yo balo mafifiatl balyarp

paQ.<.iito va pi tena so
balo ca paQ.<.iitamani
sa ve balo ti vuccati

290

]ij'iiHli~

64

yavajivarp pi ce balo
pal)Qitarp payirupasati
na so dhammarp vijanati
dabbi siiparasarp yatha

65

muhuttam api ce vinnii

pal)Qitarp payirupasati
khipparp dhammarp vijanati
jivha siiparasarp yatha

66

caranti biila dummedhii

amitten'eva attana
karonta papakarp kammarp
yarp hoti katukapphalarp

67

na tarp kammarp katarp sadhu

yam katva anutappati
yassa assumukho rodarp
vipakarp patisevati

68

tan ca kammarp katarp sadhu

yarp katva nanutappati
yassa patIto sumano
vipakarp patisevati

69

madhurp va mannatl balo

yava paparp na paccati
yada ca paccatl paparp
atha balo dukkharp nigacchati

tml!l!4i9K
.~1Ifl~
~1'ffi$

OOJ!lli~

!lOJ!fifi9K
.~~~
~PWHg~

f&tA1iilJ.ff
~:!itHH!:,
,,*J[J\{'F~

ElJ&:m~

10 fr~1'~
~J!m~
J&~mEOO
~EI3m~

11 1T~~~
~!I1!fIX

JJI"*5t:m

~t#.~

12 mw*~

f&tJ;). t3'tfk
~:!'t~~

El5t7;:W

13 f&t?JT~~
~mi~'i5
cm;~f[j:ili

)Jffi1'~

291

14 ~~l'F~

136

/fg~ElM

~l!ii!El14:
~~~~

15

~W~jt

atha papani kamani

kararp balo na bujjhati
sehi kammehi dummedho
aggida<;l<;lho va tappati

70

mase mase kusaggena

balo bhufijetha bhojanarp
na so saitkhata-d~ammanarp
kalarp nagghati sotasirp

72

yavad eva anatthaya

fiattarp balassa jayati
hanti balassa sukkarpsarp
muddham assa vipatayarp

73

asatam bhavanam iccheyya

purekkharafi ca bhikkhusu
avasesu ca issariyarp
piija parakulesu ca

19 *~m=~
~1'F*tJ;-r~
1\*tI~~

74

mam'eva katarp mannantu

gihi pabbajita ubho
mam'eva ativasa assu
kiccakiccesu kismici
iti balassa saitkappo
iccha mano ca va<;l<;lhati

20 J1tffW~[EJ

75

anna hi labhiipanisa
anna nibbanagaminl
evam etam abhinnaya
bhikkhu Buddhassa savako

J3J3m:g:
~+7\?t
*-,'!t~

16 ~~:&:!l
::~~flJ

El1?1ntt

~~EP1lt

17 IlU~~~~

/f1iffiW}jf*

ffim~m~
tttt~~ff

18 mmlli~~
~jttE*;g

1\r.i*~t&

~I&~~~

~~Elllfz

m~~'If~
flJ*zD~

*m~~~

292

sakkarayp nabhinandeyya
vivekam anubnlhaye

21 ~.rXfflt1~
tI:I~~~T
~~~t!t>Jl
~::fI1l::7E

293

paQc;litavagga

B)Hy'tfb

~ii]~m+[9

~g tfb~ .Wff~ ~ti~m~~~~

~.~~
JC.\9;[]~B

~ffifi'JB
~E~~

i!&t!tffti
~J~#.ImT
~3&;!'t.
tif~.MJ

m~fFti

lIfTi'iIR
m9;[]~~

~ffif&:\~

1i531fE~~
i'm~A
~t'~:t;z

78

na bhaje piipake mitte

na bhaje purisiidhame
bhajetha mitte kalyiiI)e
bhajetha purisuttame

~~w..~

79

dharnmaplti sukharp. seti

vippasannena cetasii
ariyappavedite dharnme
sadii ramati paI)<;iito

wmJ:
5

Jc.\t#.~m

~A~~
~1i5~fT

tAW~

i!f1!lG$m
tlor:f:t J=3
m~t!trfl~

294

;gI~%.l

80

udakal11 hi nay anti nettika

usukara namayanti tejanal11
darul11 namayanti tacchaka
attanal11 damayanti pal}Qita

81

selo yathii ekaghano

vatena na samirati
evaJ!1 ninda-pasaJ!1sasu
na samiiijanti pal}Qita

82

yatha' pi rahado gambhiro

vippasanno anavilo
evaJ!1 dhammani sutvana
vippasidanti pal}Qita

83

sabbattha ve sappurisa cajanti

na kamakama lapayanti santo
sukhena phuttha atha va dukhena
n'uccavacal11 pal}Qita dassayanti

84

na attahetu na parassa hetu

na puttam icche na dhanaJ!1 na ranhaJ!1

*A~JlH}
;M1l~*
W:tf~~

WtllJJ!j[:fi
JOO.1'a~f$
W:tf~j!

~1'fJj

WtllJ~mM
~lWmEJij

~AI~H!1
)L'7I7(~

10 *AmHm~
:tEpJT~~EJij
.WGjlE~

1'iWiffl.~W

11

*'ltfmnt$
1'lIiTM~
m--"tr:;Jl(;~m
/f'~$~.

na iccheyy'adharnmena samiddhim attano

sa silava paiiiiava dhamrniko siya

12 ~A~Ib:M;
tJt.(IJr':bt:p~

Jlfj~;t;*5~

~{g~~*
13 nt~&7J#I
f!lRlI.~~
tzlJWG~A
tiX~&:\~

85

appaka te manussesu
ye jana paragarnino
ath'ayam itara paja
tiram eva'nudhiivati

295

14 ~~E[~

86

ye ca kho sammadakkhate
dhamme dhammanuvattino
te jana param essanti
maccudheyyarp suduttararp

87

kal)harp dhammarp vippahaya

sukkarp bhavetha pal)<;iito
oka anokarp agamma
viveke yattha d~ramarp

88

tatra'bhiratim iccheyya
hitva kame akificano
pariyodapeyya attanarp
cittaklesehi pal)<;iito

89

yesam sambodhi-ailgesu
sarnrna cittarp subhiivitarp
adana-patinissagge
anupadaya ye rata
khinasava jutimanto
te loke parinibbuta

..tIE~
JltllifBlW

JmJE~J:

15 1T1i~t:t
WJi~.t~.

/fRAVflI
~~~8J3

16 :tmtUtiW(
MS~M,~
fj~E!:J?R~

lieXlf~.

17 ~I&IE~

XlftlIEE[
-J[,,tli*
/fm~~
~31l~~
~~1lt!t

296

arahantavagga

r.i~&b 1.tiU~m+1i :ff+~

I!~&b* ~ AtJm~~~ JL\1'~~

*M~,~,

90

gataddhino visokassa
vippamuttassa sabbadhi
sabba-ganthappahlnassa
pariliiho na vijj ati

91

uyyuiianti satimanto
na nikete ramanti te
hmpsii va pallalarp hitvii
okamokarpjahanti te

92

yesarp sannicayo natthi

ye pariiiiiiita-bhojanii
suiiiiato anirnitto ca
vimokkho yassa gocaro
iikiise'va sakuntiinmp
gati tesarp durannayii

93

yass' asavii parikkhil)ii

iihiire ca anissito
suiiiiato anirnitto ca
vimokkho yassa gocaro
iikiise'va sakuntiinarp
padarp tassa durannayarp

94

yass'indriyiini samatharp gatiini

assii yathii siirathinii sudantii
pahinamiinassa aniisavassa
devii pi tassa pihayanti tiidino

95

pathavisamo no virujjhati
indakhiliipamo tiidi subbato

Jm~-fJJ
~MlB~

WffiJ~m

JL\~~~

~PJT~~
B1J)~1JIlI
til1Jfi~ng

:JIMfffiJ ft
~FJTiU'

JL\~~;f.Et
It~1j:!:fu

til1~4J,~

~#lI~~

1!tra'~l1
1'~fli1ft
IIJL\~,~,

BUJm~
tltil1m,~

trrf.#lI
5

tU;fHWll:
tin ~ WI!] tm
~'~'~~

~*-FJT11ll.
6

4'~~n:!:fu

1'!I!MnUJ

297

~A~:I1

rahado va apeta-kaddamo
saIJlsara na bhavanti tiidino

1:7Et\tf.{S
7

JL\Bf*,~,

96

santaIJl tassa manaIJl hoti

santa vaca ca kamma ca
sammadanna vimuttassa
upasantassa tadino

97

assaddho akatakii ca
sandhicchedo ca yo naro
hatavakaso vanta so
sa ve uUamaporiso

98

game va yadi va'ranne

ninne va yadi va thale
yattha'rahanto viharanti
taIJl bhiimi-ramal)eyyakaIJl

99

ramaIjlyani arannani
yattha na ramaH jano
v'itaraga ramissanti
na te kamagavesino

g-ff?fJ\lE
lJElEmJm
af&M~

3iNix~lf
~=-Wll!j!
~~Bf.{S

~liI'1.r.A

:tE~B!I!f

.1fl:f;{hf.6J
H!~Pfd~
~'1,~~

10 ~~~~

!JV!A'1'ijJG
~~~~

~PJTf:iX*

298

sahassavagga

.~"f

100

Sahassam api ce vaca

anattha-pada-saIphita
ekam atthapadatp seyyo
yatp sutva upasammati

101

Sahassam api ce gatha

anatthapada-satphita
ekatp gathapadatp seyyo
yatp sutva upasammati

102

Yo ca gathasatatp bhase
anatthapada-satphita
ekatp Dhammapadar(l seyyo
yatp sutva upasammati

103

yo sahassatp sahassena
sa~game man use jine
ekafi ca jeyya attanatp
sa ve saIigamajuttamo

104

atta have jitam seyyo

ya c'ayatp itara paja
attadantassa posassa
niccatp safifiatacarino

105

n'eva devo na gandhabbo

na maro saha brahmuna
jital11 apajitatp kayira
tathariipassa jantuno

{j]~FFiE

::f~-~
I*J~~)!

.~"f
::f~{riJ~
::f~O-~

1*J1T~~

.~~i'Ii#~
::fWMriJ~

M-${j]
1T~~m

"f"f~*

-*:OOZ

*381300
~~r:pl:

EiOO~Jt

iOI:ELA.a
~)!tiffll~
EitEt~~

.S~7(

~R~~
-W~ti~oo

EiOOzA

299

FI-=flZfllj

106

mase mase sahassena

yo yajetha satarp samarp
ekafi ca bhavitattanarp
muhuttam api pujaye
sa yeva pujana seyyo
yafi ce vassasatarp hutarp

107

yo ce vassasatarp jantu
aggirp pari care vane
ekafi ca bhavitattanarp
muhuttam api pujaye
sa yeva pujana seyyo
yafi ca vassasatarp hutarp

108

yam kifici yittham va hutarp va loke

sarpvacchararp yajetha pufifiapekho
sabbarp pi tarp na catubhagam eti
abhivadana ujjugatesu seyyo

109

abhivadanasHissa
niccarp vaddhapacayino
cattaro dhamma va<;l<;lhanti
ayu val).l).o sukharp balarp

110

yo ce vassasatarp jIve
dussIlo asamahito
ekaharp jivitarp seyyo
sIlavantassa jhayino

111

yo ce vassasatarp jIve
duppafifio asamahito
ekaharp jIvitarp seyyo
pafifiavantassa jhayino

~~:::f.
:::ftzo~~
-,[J\~$

-~m:m
JmfBl~~

!ilt~B~

$$j(fllj
:::ftzo~~

#tit.=:..
-#tit:m
JmfBlB!if.
9

~t$P).*:m
r,t~ll~~

12!I:fr*m:::ftzotlJt~

10 H~;g1TtI~
1jtflR~~~

12!I:m?&:tVtI

iSnSWgc
11 3EiASB~
~lE:::fWftt!Z

:::ftz01:-B
vtt!Z1E~t!il

12 3EiASB~
!flH?M!l~W

:::ftzo1:-B
-JL\~1EW

300

13 ;S:A.B~

112

yo ce vassasataIp jive
kusito hinaviriyo
ekahaII1 jivitaII1 seyyo
viriyaII1 arabhato da!haII1

113

yo ce vassasataII1 jive
apassaII1 udayavyayaII1
ekahaII1 jIvitaII1 seyyo
passato udayabbayaII1

114

yo ce vassasataII1 jive
apassaII1 amataII1 padaII1
ekahaIp jivitaII1 seyyo
passato amataII1 padaII1

115

yo ce vassasataII1 jive
apassaII1 dhammam uttamaII1
ekahaII1 jIvitaII1 seyyo
passato dhammaII1 muttamaII1

m2::fm'#!
::fmJ~-B

tlJ1Jfjm'#!
14 ;S:A.B~

::f9a1ijlGJ&$
::fmJ~-B

J! ~9a1 Jljf,g
15 ;S:A.B~

::fJ!1:tfim
::fmJ~-B

nlHj1:tfii9IC
16 ;S:A.B~
::f9a1*m~

::ftllJ~- B

*:ft~$~

301

9 papavagga
~fT.fb $ii]~m+-t:; =+~=1lt
~ff.fb~.W~A.~P~~ff.~

~~~ffE

116

abhittharetha kalyaI)e
papa ciump niv"aye
dandharp hi karoto pufifiarp
papasmirp raman mana

136

atha papani kammani

karmp balo na bujjhati
sehi kammehi dummedho
aggidac;lc;lho va tappati

117

papafi ce puriso kayira

na tarp kayira punappunarp
na tamhi chandarp kayiratha
dukkho papassa uccayo

118

pufifiafi ce puriso kayira

kayirath' enarp punappunmp
tamhi chandarp kayiratha
sukho pufifiassa uccayo

5 iffi.~~m
;lt~*~

119

papo pi passan bhadrarp

yava papmp na paccati
yada ca paccan paparp
atha papo papani passati

~~~m

120

bhadro pi passati paparp

yava bhadrmp na paccati
yada ca paccati bhadrarp
atha bhadro bhadrani passati

&JllI~JL\

*m~IE
R~$Y'

}LA~~
~ij~Jl

~."*~
~~W~

1rAAfT~

tit1$f1t1t
,,*~~A

P~?&

4 EAfTf~
;flllIfI~
i:tJL\~Z
m~?&

3:?:;lt~~
~P~

;lt~*~

3:?:;lt~~
~\~;ltm

302

.A~.
fr~~?tffi
MA~M
1J!M~~~

tl!:A~M
::f~IE$

.4:JItB9r
fPJtL~~

~~/J\~

121

ma'ppamafifitha papas sa
'na marp. tarp. agamissati
udabindu-nipatena
udakumbho pi purati
purati balo papassa
thoka-thokarp. pi acil)arp.

122

ma'ppamafifitetha pufifiassa
'na marp. tarp. agamissati
udabindu-ni patena
udakumbho pi piirati
purati dhiro pufifiassa
thoka-thokarp. pi acil)arp.

71

na hi paparp. katarp. kammarp.

sajju khirarp. va muccati

PJ~~~

*W!il!E~

1$fKi:*W
JL~:1E~

{{/J\{lRX;

10 ~~/j\~
PJ~~m

*$j!il!E~

1$fKi:*~
JLm:1E~
{{~~{l

11 ~~1T
WzW~

~E!~:!lt

~::fJ&*
12

Wlfl{z
E!PJ~Q}
&lfl{fE{~

A#&Z
13 ~1'~DfIif

tm:JM4-~L

303

~:tE~{i:U

daharp tarp balarp anveti

bhasmacchanno va pavako

tlOJ3<ilj(
14 ~~~~

67

na tam kammarp katarp sadhu

yarp katva anutappati
yassa assumukho rodarp
vipakarp patisevati

125

yo appadughassa narassa dussati

suddhassa posassa anailganassa
tam eva balarp pacceti paparp
sukhumo rajo pativatarp va khitto

PJfp:!iJff
~jUfl:t~

~ff~:

15 1'F~1'iI
tlO~JlJT~
~ttJj9al

B~~ff
~tE~
tlOMJlJT~

16 tlD*~:}j

MJ"}@J#1:
~1T1frEID
~1'fl5ill

17 1Jo~~~A
ma~1't5
~~&EI&
tlOBl!~J$1.~

18 ~~JB~F~
B'l~m~~

~~~-tltlb~
tlDB~~Bi

19

xJlJTPJ1T
~~:!iJEI~
~~~U1~~
~~~U1~~

304

20

~~mJmMl
~1lfA:l:fu~
fj~J::~*
~~~VB7!!

126

gabbham eke uppajjanti

nirayarp papakammino
saggarp sugatino yanti
parinibbanti anasava

21

;:J-f~;:J-fmr:p

127

na antalikkhe na samuddamajjhe
na pabbatanarp vivararp pavissa
na vijjati so jagatippadeso
yattha-tthito muficeyya papakamma

;:J-fKthlJErl"-1~
~fj~~ lltYIE
lE*,m~93!:

22

~:~'i5t~
1'1~*,~JE

JlfE~t:~1lf
1',*A~F~

305

10

daVQavagga

7Jtt

~1:i]~m+J\ +ffIZ!Uir
7Jtt~.~.t.fi7JttM ~

-m-Wtfl7E

129

sabbe tasanti dtdaSSa

sabbe bhiiyanti accuno
attiinarn uparnaq1 katvii
na haneyya na ghiitaye

132

sukhakiimiini bhutiini
yo da1)gena na hiq1sati
attano sukharn esiino
pecca so labhate sukhaq1

133

rnii'voca pharusaq1 kafici

vuttii pativadeyyu taq1
dukkhii hi siirarnbhakathii
patida1)9ii phuseyyu taq1

134

sace n'eresi attiinaq1

kaq1so upahato yathii
esa patto'si nibbiinaq1
siirarnbho te na vijjati

137

yo da1)gena ada1)gesu
appaduHhesu dussati
dasannarn afifiataraq1 thiinaq1
khipparn eva nigacchati

138

vedanaq1 pharusaq1 janiq1

sarirassa ca bhedanaq1
garukaI}1 vii pi iibiidhaq1
cittakkhepaq1 va piipune

Jt1':I:l!tt:Jffi

mi3Q]"~w
o/J~o/Jfitt

fi~~~M~

1'1JD~~*

JJ~;t!t 1'~.

~1!t~~~

1'M"II
M":I:l!~

~tt1fl;j*
7Jtt~~

tfjJ;Jt
~DOPil~

~.lfnlf~
Jjt1!t~U~

~tt.&t

~fii.~
;!'t~+fl5
~lli.j(

~5tm:Jffi
IDfI~1.IT
!3?&r~W3
~g17't't'fg

306

A.PJT~~

139

rajato va upassaggaQ1
abbhakkhanaQ1 va darunaQ1
parikkhaYaQ1 va iiatInaQ1
bhoganaQ1 va pabhailguraQ1

140

atha v' assa agarani

aggi Qahati pavako
kayassa bheda duppaiiiio
nirayaQ1 so upapajjati

141

na naggacariya na ja!a na pailka

n'anasaka tha~l(;lilasayika va
rajo ca jallam ukkupkappadhanalll
sodhenti maccam avitiQ,Q,akailkhaQ1

143

hirinisedho puriso
koci 10kasrniQ1 vijjati
yo nindam appabodhati
asso bhadro kasam iva

144

asso yatha bhadro kasa niviUho

atapino saQ1vegino bhavatha
saddhaya silena ca viriyena ca
samadhina dhammavinicchayena ca
sampannavijjacaraQ,a pa!issata
pahassatha dukkham idam anappakaQ1

142

alailkato ce pi samaii careyya

santo danto niyato brahmacari

WG~,ffi:

M~*m
m~.Jju

*~.PJT~

~j(~~
1EAj:fg~

tm~~+

!ill~~~
~Hrf~:.&

i*1fiJi!EE

lli:~~{5J

10 ~~~~

#~*OO

A~::Rr
PJT~~~

11 i!t.~A
ij~9;01!/lJitl
~.:g~j!

t([1m~~

12 tmm~~
j!m:ij~tl
A~rnjJl(;
~~~j!

~m:IU~
{j!~!j(jfE

13 JU~)~t!

~m~r'1T

307

tt/F:bOtl'f1:.
~tpr~mA

sabbesu bhiitesu nidhiiya dag9aJ}1

so briihmal)o so samal)o sa bhikkhu

14 1!!~:tn7(r

~J1t/F~~
1if;~:tn-m
~~gW~m

308

11

jariivagga

~;fE $ii]~m+fL +~[9$:

~;fE~ lifjAJirfJ ::fW-$Jl ~m{iiJ~

{iiJ~{iiJ~

146

ko nu haso? kim anando

niccarp pajjalite sati?
andhakarena onaddha
padiparp na gavessatha?

147

passa cittakatarp bimbarp

arukayarp samussitarp
aturarp bahusarikapparp
yassa natthi dhuvarp thiti

~~U-~
Wg~:7't~
&:t.lJ1JL~

148

parijiQ.Q.am idam riiparp

rogani99arp pabharigurarp
bhijjati piitisandeho
maraQ.antarp hi jivitarp

!t7Ef:${iE

149

yan'imani apatthani
alapiin' eva sarade
kapotakani atthini
tani disvana ka rati?

150

aUhinaIJI nagararp katarp

marpsa-Iohita-Iepanarp
yattha jara ca maccii ca
mana makkho ca ohito

151

jiranti ve rajaratha sucittii

atho sarirarp pi jaram upeti

satarp ca dhammo na jaram upeti
santo have sabbhi pavedayanti

$m-~?&
~~~~

~t1::f*tE

~!t~fH
fGfPJ~~
~;m~m
~~;,lF.

7E$lli{,@

~OO~.
~r~W~
!t{iiJPJ't~

!t~~t1:IJiX
W~~rt
j:~~7E
{g~~,~

~~U~~

Di~t1i&.
mij~~=i5'
1l:P)tb~

309

152

appassuUi'yarp puriso
balivaddo va j'irati
marpsani tass a vaQ<;lhanti
parifia tassa na va<;l<;lhati

153

anekajati-sarpsararp
sandhavissam anibbisarp
gahakarakarp gavesanto
dukkha jati purnappunarp

~PJJ!E
~Mt~:!t
~~lTff
~3'1~~

154

gahakaraka dittho'si
puna geharp na kahasi
sabba te phasuka bhagga
gahakiitarp visailkhitarp
visailkharagatarp cittarp
tal.lhanarp khayam ajjhaga

10 =1'*~ff

155

acaritva brahmacariyarp
aladdha yobbane dhanarp
jil.ll.la-konca va jhayanti
khll.lamacche va pallale

156

acaritva brahmacariyarp
aladdha yobbane dhanarp
senti capa'tikhll.la va
pural.lani anutthunarp

Az~M
~;S:!f,f4-

ill~Mn~
~flm~

~~~1I

tt*JNil

~~~:!t
~E~l1#&

3Z.=1''&;M
~tltlsW;
~1i!J~ng

11 w,t=1'~ffl;

3Z.=1'ftM
~.~~

~Mt{i:tJ~

12 ~tltltJ<~
{i:tJ~~

lfP~Jm

1F }=tHitfflt
13

lfPfV(B1l3'l
&ffifilJfJJ:.tJ

tltra~i'Wir1Fm~~m~g:r

14 ~~~m

!3~*~~

.:t,\o/J~r5

Jt.~IHf!:!:fu

3H

12

attavagga

~~.Prl f!ii]~m=+ +:fj=.~~tib:ff

PfiJ;JIfJ~ ~:fj~a~W$1M

~~:ff

157

attanafi ce piyarp jafifia

rakkheyya narp surakkhitarp
til.wam afifiatararp yamarp
patijaggeyya paJ.1Qito

158

attanam eva pathamarp

patlriipe nivesaye
ath afifiam anusaseyya
na kilisseyya PaJ.1Qito

159

attanafi ce tatM kayira

yath' afifiam anusasati
sudanto vata dammetha
atta hi kira duddamo

*ftJ5JT~

161

attana va katarp paparp

attajam attasambhavarp
abhimanthati dummedharp
vajirarp v'asmamayarp maJ)irp

A::ffifftlG

162

yassa accanta-dussilyarp
maluva salam iv'otthatarp
karoti so tath' attanarp
yatha nam icchati diso

~fTfB~
~J;J~~
~~g;;~
~J;J~B

163

sukarani asadhiini
attano ahitani ca
yarp ve hitafi ca sadhu ca
tarp ve paramadukkararp

tJliliiJ5JT'tr
'm-~~m
~lE::fll*

~~m~!fft~

*U)J~A
::f't~~iJ~

~7'ClE
?&~lEA

W1iJ~A.~
'lI~J:
4

~::ffJ~*U

g;;fJ~*UA

JL'W1iJfllE
fnJJJi::f.
5

~ft5t
~~J!
tllJ~U~f!f

~~tllJJ~
~m~~
~rrB~

311

tm~A~

164

yo sasanam arahatarp
ariyanarp dhammajivinarp
patikkosati dummedho
ditthirp nissaya papikarp
phalani katthakass'eva
attaghafifiaya phallati

fJ~~~
tmfm~fm
~El5t~
~El5tm
?fJ\~~~
fBt1'EI~
~~~~

165

attana va katarp paparp

attana sanki~sati
attana akata. paparp
attana va visujjhati
suddhi asuddhi paccattarp
nafifiam afifio visodhaye

ElfljfljA

166

attadattharp paratthena
bah una pi na hapaye
attadattham abhififiaya
sadatthapasuto siya

p).mt.t~

fff!t~~z
Je.ffif~~

?fJ\tmltMt
10

~ffif1'Jt
~mfU~
3!ltM~~
11 tmflEl~
~1:~J::
~~I*jt.t
M'~19t~

12 fLffl~\~Lt.
o/J .L-YJ~Fff~
~O~1lfB~
$~1'~~
13 ~ti:t$Z
fj~~gUIj

~Je.~~fT
tm~~Fff~

312

13 lokavagga
+fllZB~
t!t{ftJ'b~ ~;t!tiJ~ ~tl~1~MJ~mm

t!t{ftJ'b jg=+-

tlll.rfm
ni}jL*~
~$~J&

~tJJTlfilII~
2

.t!tlll~
~;JFt!~
~~3?:7E

W\fl:tJT!l,
3

JII~HTlEm
o/J~$~

169

dhammaI)1 care sucaritaI)1

na taI)1 duccaritaI)1 care
dhammaciirl sukhaI)1 seti
asmiI)1loke paramhi ca

170

yatha bubbulakaI)1 passe

yatha passe marlcikaI)1
evaI)1lokam avekkhantaI)1
maccuraja na passati

f.fttl:R*

-&:-&:1!l !l,
4

~!fo/Jtlllm
~tlll!l1J~

m-&:;S:i]
lli:1ilJ~ J1t
5

;S:~~IT J1t

tJ(;;!'tW;fH
BW:tlll~
~,~:tn~

-1if!!tlllffi
tlll~zA
~~tf&~
t)~ilt~

J1tJiBW:
~~~~
7

-&:{ft1!l N
~Jil.m~

tl1Jj?Jil.13Jj

~.1~

313

*Ji~~

175

harpsadiccapatheyanti
akase yanti iddhiya
niyanti dhira lokarnha
jetva mararp. savahil.lirp.

176

ekarp. dhammam atitassa

musavadissa jantuno
vitil.ll.la-paralokassa
natthi papam akariyarp.

1E1.I~~
BJ3A~-tlt
~J~}flU~J!

-tlt-W:.ff7E
~:W-~~
rRf~!iIt~
1iiPjj\~

10

IarRf-tlt fk'

~~/f'~

1:iXM~7E
'Mffm~

11 .~~r
~1;-/f'.w.

!fIH~Hi'Bm
E~~~

12 -~JmJ&I
m'l~~A
/f':*.~-tlt
.~/f'1!

13 !iIt~lI~.
~~::r~

~~mi-tltfk'
/f'tllJ .w.m~
14 /f'~1ttzD~
~~~)~~

PJE~~1t
S:~~PJT~

14 buddhavagga

~~

$~~~=+= =+~-~

~~~ m~1$~1!lprqljltB,ij~iit~U

aMPf't~

179

yassa jitaITl n'avajlyati

jitam assa no yati koci loke
taITl buddham anantagocaraITl
apadaITl kena padena nessatha?

180

yassa jalini visattika

taI)ha natthi kuhinci netave
t~ buddham anantagocaraITl
apadaITl kena padena nessatha?

181

ye jhanapasum dhira
nekkhammiipasame rata
deva pi tes~ pihayanti
sambuddhanaITl satimataITl

182

kiccho manussapatilabho
kicchaITl maccana jivitaITl
kicchaITl saddhammasavaI)aITl
kiccho buddhanam uppado

-fJjMJiitF1'I9
~~ JJB1!!"51
OO~~A.m

bIc~ 1!lU'fH~
~jll1mpJTfI

~~~1m~

*~~~~
3

~1m:fL-Jl,\

ill*B:m:~

:mllT1m~~
~1E~mB,ij

J!~1$1mfj

BJ3t1imVIM

~ ill ~ iit fb9

~~AUif5

~~Amft
~.?fJ\ft1~
iitFI'I9:tf~ft
~$ft1~M

ftWHmMf*

?fJ\~1m{*{g
fff-ff1~~
~?&j~HIRm

315

JmgiJj~~~*
~jft~m~
AP).lttt~
Jjt~~fm.

:Itfl~Jjt~f9S

l1:.:f:t!!~1'iti6:
~.~~$

IIffilt~~T

IlH'J2-m-

184

khantiparamaIp tapo-titikkha
nibbanaIp paramaIp vadanti buddha
na hi pabbajito panlpaghat'i
samal)o hoti paraIp vihethayanto

185

aniipavado aniipaghato
patimokkhe ca saIpvaro
mattafifiuta ca bhattasmiIp
pantaIp ca sayanasanaIp
adhicitte ca ayogo
etaIp buddhana sasanaIp

183

sabbapapassa akaral)aIp
kusalassa upasampada
sacitta-pariyodapanaIp
etaIp buddhana sasanaIp

f9g~vem~
~mIfF1:})r~
~~M!fnN~

10 :f~1F1't~
tlo~-m:f,f

&~~~~
fjff~III!I1;
~\Wp).fjl5

~~~*f9g~

11 ~~~{'F
~~*ff
E1~;tt~
~~~~

12 f9g~~1t
1Iffi~~W
~~!:f:1.

-fftfJL'
13 ,,*~m~
PJTfii~RlG
ff,{~J:~

E1:lOJBrH

31(;

14 ~~M
iliJI[W~
JWllz:lIl~

188

~tllJ*1i

bahii ve saraI)al11 yanti

pabbatani vanani ca
arama-rukkha-cetyani
manussa bhaya-tajjitii

15 MtlO~
~FE~FJ::
fB{1"'~~*
llit~'i5

189

n' etal11 kho saral).al11 khemal11

n'etal11 saral).am uttamal11
n' etal11 saral).am agarnma
sabbadukkha pamuccati

16 ~tJ1'fM

190

yo ca buddhafi ca dhammafi ca
sailghafi ca saral).al11 gato
cattiiri ariyasaccani
sammappafifiaya passati

191

dukkhal11 dukkhasamuppadal11
dukkhassa ca atikkamal11
ariyafi c'anhailgikal11 maggal11
dukkhiipasama-gaminal11

192

etal11 kho saral).al11 khemal11

etal11 saral).am uttamal11
etal11 saral).am agamma
sabbadukkhii pamuccati

193

dullabho purisajafifio
na so sabbattha jayati
yattha so jayati dhiro
tal11 kulal11 sukham edhati

{9!}1*~~

m~lZ!1if!iJ
\JUE~

17 1::7E~'i5
~if!iJ~J3t

llt!U\m
WT~~'i5

18

13M:=.#

~5~J::
ntE1Bii1'f~

ll-m'i5

19 ~O'i='IE

~m1"'~
ffj~WTA
M{9Il~

20

g!jAJifHm:
?iF1"'lt1'f

:!tm1::~
~ir~.M

317

21 ~f?tJH*
~~mtR:
~~fDtR:
fD~IJR;~

194

sukho buddhanam uppado

sukha saddhammadesana
sukha saitghassa samagg'i
samagganarp tapo sukho

3H

15 sukhavagga

*$

$~~m=+~ +~~.

*$~m**~*R~*~OO~.

1X.'=EB*

197

susukhaI]1 vata jivama

verinesu averino
verinesu manussesu
viharama averino

198

susukhaI]1 vata j'ivama

aturesu anatura
aturesu manussesu
viharama anatura

199

susukhaI]1 vata jivama

ussukesu anussuka
ussukesu manussesu
viharama anussuka

200

susukhaI]1 vata j'ivama

yesaI]1 no natthi kificanaIJ1
pitibhakkha bhavissama
deva abhassara yatha

201

jayaI]1 veraI]1 pasavati

dukkhaI]1 seti parajito
upasanto sukhaI]1 seti
hitva jaya-parajayaI]1

~tl~tlj~@
'flj,A~?'~

1Xff1!l?'~

1X.'=EB*
~m~fr9

'flj,A~m

1Xff1!lfr9
3

1X.'=EB*
~~~?i

'flj,A~?i

1Xff1!l?i
4

1X.'=EB*
rg~1!l~
j;J~~tt

:tl1J:J\:;if::R:
5

1X.'=EB*
1i'781!l$
BJjft@*
~ij~~1X

Jm~U.'=E@
Jrl.~UEI~

*JmJrl.,l"

1!lf@EI~

319

~~~~

202

natthi nigasamo aggi

natthi dosasamo kali
natthi khandhadisa dukkha
natthi santipararp sukharp

206

sadhu dassanam ariyanarp

sannivaso sada sukho
adassanena balanarp
nice am eva sukhi siya

*~~~

E~~~
~~~~

~~Ij\~
INi'l~/j\.

Il*::*1!f
7111::**
9

ilt~tl:!:]J

~m~M
JEN~1'J

~~AJ!Jl

10 ~~A19(
~f.&lIftt;1c
~.~A
~~~II;R

11 ~JEEH;1c
:r5~i:tt;1c
Wtl:!:~*,
ffltJ'J. ~t;1c

12

f.&ttg19(
tlD~~fr
llit~1!f

:g,Millliji

207ef dhiro ca sukhasamvaso

iiatinarp va samagamo
208ab dhiraii ca paiiiiaii ca bahussutaii ca
dhorayhasilarp vatavantam ariyarp

13 .$~&
ffif~i!t:g,
~&,J{)(~

4-:~*

320

14 ~ilX~1:t.

~ilX~~tR

ilX1t::7E=.5
~m1:t.~

321

piyavagga

16

Wtfb

~1:i]~~=+[9

+:fi=.

Wtfb~~A~1i~::fjt1:iX~U1!!~~

~m~UElJi
Jim~UEl~

209

ayoge yunjarn attanmp

yogasrnin Ea ayojayarp
attharp hitva piyaggahi
pihet' atthanuyoginarp

210

rna piyehi sarnaganchi

appiyehi kudacanarp
piyanam adassanarp dukkharp
appiyanaii ca dassanarp

211

tasrna piyarp na kayiratha

piyapayo hi papako
gantha tesarp na vijjanti
yesarp natthi piyappiyarp

~~!&pJTW
~.f.:gJi~1:iX

::f'i"mpJT~
/jJ\~:fi::f~

~z::f~~
::f~~/jJ\~

~PJ~~~
~'m~pJTE8

PJ~f.l!fM~
~~1!!PJTI~

~-'=E~
~-'=E~
1!!PJT~
fiiJ~fiiJ~

212

piyato jayati soko

piyato jayati bhayarp
piyato vipparnuttassa
natthi soko kuto bhaymp?

W~-'=E?I
W~-'=E:N
~PJTW~
fiiJ~{iiJ~

214

ratiya jayati soko

ratiya jayati bhayarp
ratiya vipparnuttassa
natthi soko kuto bhaymp?

jt1:iX-'=E~
jt1:iX-'=E~
fiR1!!jt~
fiiJ~{iiJ~

216

taQhaya jayati soko

taQhaya jayati bhayarp
taQhaya vipparnuttassa
natthi soko kuto bhayarp?

322

1t1:t1JX;J$G

217

siia-dassana-sampannarp
dhammanharp saccavedinarp
attano kamma-kubbanarp
tarpjano kurute piyarp

218

chandajato anakkhate
manasa ca phuto siya
kamesu ca appatibaddha-citto
uddharpsoto ti vuccati

219

cirappavasirp purisarp
diirato sotthim agatarp
fiatimitta suhajja ca
abhinandanti agatarp

220

tath'eva katapufifiarp pi
asma loka pararp gatarp
pufifiani patigal)hanti
piyarp fiatirp va agatarp

77

ovadeyy'anusaseyya
asabbha ca nivaraye
satarp hi so piyo hoti
asatarp hoti appiyo

~~~oi1T

ffJlllilli

~~PJT~

ftX~/fili

J%'.iE7Jjffi
JlA!!~~

'i&1frE~

WA7-.ff
r,H%E~

m~iff*
M*~~
10 ~ffm~

t'EJltjU1&

tmrF

tmm*.-g
11 mt'E~~
~f!iU/f~
llilliJe,~

.lli~m

12

lliW/flli
PJT{t~~

llilli~7k.

/fllimJtV\

323

17 kodhavagga
~~ $~~~=+n =+~;~~
~~~~~~~K~~*~~A~

~~:f~$
~~:f~m
f3~~~~~
m~~~

jt!t:f~$

~.~?fJ\~

~#:*.~

;!'tmm-.
3

~f3H3ftU
tlllLl::'J1/[
~~~OO
~~A~

222

yo ve uppatitaJIl kodhaJIl
rathaq1 bhantaq1 va dharaye
tarn ahaq1 sarathiq1 briimi
rasrniggaho itaro jano

]g~M1~

223

akkodhena jine kodhaq1

asadhuq1 sadhuna jine
jine kadariyaq1 danena
saccena alikavadinaJIl

224

saccaq1 bhaQe na kujjheyya

dajja'ppasmi11l pi yacito
etehi tihi lhanehi
gacche devana santike

225

ahiq1saka ye munayo
niccaq1 kayena saq1vuta
te yanti accutaq1 thanaq1
yattha gantva na socare

~M1:f~
M1~f3~:fjffi
:.~M1;ltX

:f;ltX:f~

~:f~*

tl[]~'::::f;

7E~UJ:~

~EHI~
~Jc.':f~
~~~J:
~U~~~

324

~1it~llfr

226

sada jagaramananarp
ahorattanusikkhatarp
nibbanam adhimuttanarp
atthan gacchanti asava

227

poral)am etam atula

n'etam ajjatanam iva
nindanti tUl)hi-m-aslnarp
nindanti bahubhal)inarp
mitabhal)inarp pi nindanti
natthi loke anindito

228

na c'ahu na ca bhavissati
na c'etarahi vijjati
ekantarp nindito poso
ekantarp va pasarpsito

10 B,ijf&JlJT~
1lifll}~Jlt
.A~~
~JlJT~lm

229

yan ce vinnu pasarpsanti

anuvicca suve suve
acchiddavuttirp medhavirp
pannasIla-samahitarp

11 tm.r~~
~rm~lm
~A~~

230

nekkharp jambonadass' eva

deva pi narp pasarpsanti
ko tarp ninditum arahati?
brahmuna pi pasarpsito

12 1it~t~~

231

kayappakoparprakkheyya
kayena sarpvuto siya
kayaduccaritarp hitva
kayena sucaritarp care

232

vacipakoparp rakkheyya
vacaya sarpvuto siya
vaciduccaritarp hitva
vacaya sucaritarp care

B,ij~IIJ&J

~f1~m

PJ3&ve1
8

Affilm~

Eli!.6]ret~~g
:&.~ffiJ'I}B
W\~r:pfD

1!t1!!r1'~

~~~F~
::ff'i~fMr:p

-~-~
m~flj;g

1'itnJlJTfll}

~Jllim;~

~~J&fT
~~~fT
13 1it~t~g
~J~m;~
~OJ&g

~~mg

325

14 m-~tJi>C.\

233

manopakoparp rakkheyya
manasa sarpvuto siya
manoduccaritarp hitva
manasa sucaritarp care

234

kayena sarpvuta dhira

atho vadiya sarpvuta
manasa sarpvuta dhira
te ve suparisarpvuta

221

kodhan jahe vippajaheyya manarp

safifijanarp sabbam atikkameyya
tarp namariipasmim asajjamanarp
akificanarp nanupatanti dukkha

PJffi~~
~Jc.\!@~

mtl~m:

15 ilP~tJli
~:JI~Jc.\

~~fJm:
Je~Mt~

16

~~.'~
~~5'tWl
::f~i5~
1!l~~E

17 m1ffim~
tt.':EEl~
~::fI3J3~
Wf-\1!f~~

18 ~1ifiC!A.~
~~r~

~~~*

~~1-f~

~~fI
Iifi ~1!lt~,

19

jqJ~;fUC

ilP~fF!@

~5JU~~
1<El~t&f

20 ::f~ilWT1l
1!IUtlG~~
~~PJT~
::f~~~

326

22 .~~Z

1"ftJ~Je.
XJe.~J:

1r'otJe..
23

E.i!ltWWl
*~1"f::::'
tm~[HBl{'F
1r~a$

25 ~~Jm~
.~~
~'otJm~
~1r~

26 ~~~~
~:fj~$~
~/f$~~
MJWlF:l~

327

18

malavagga

m:lJ

$ii]~m=+/\

m:lJ~ftmm

~.~ff
7Em~m

+1'f:tL.

_.~.8~~
237

upanlt~ayo ca dani' si
sampa -to'si yamassa santikarp.
vasa pi ca te natthi antara
patheyyaJ11 pi ca te na vijjati

238

so karohi dipam attano

khippaJ11 vayama pa~1(.tito bhava
niddhantamalo a,nmlgal)o
na puna jati -jaram upehisi

239

anupubbena medhavl
thoka-thokaJ11 khal)e khal)e
kammaro rajatass'eva
niddhame malam attano

240

ayasa va malaJ11 samutthitaJ11

tad ughaya tam eva khiidati
evam atidhonacarinaJ11
sakakammani nayanti duggatiJ11

241

asajjhayamala manta
anughanamala ghara
malaJ11 val)l)assa kosajjaJ11
pamado rakkhato malaJ11

242

malitthiya duccaritaJ11
maccheraJ11 dadato malaJ11
mala ve papaka dhamma
asmiJ1110ke paramhi ca

{J:~."'"

~u.l!fm

_*1&.

P)}'!.t~~

*:IJo/J~
PJl~fri5~

.}SJ1iWT
~~m~

i5t ~{J\:IJ
tzOIi*5fi
4

~~~)c.\

JiE3*~
tzO.~:IJ

&1t!t:!it
5

/f'ti1lj~:IJ

1'WJ~*:IJ

/f'1l~~:IJ
1ild~~$:IJ

~~~1ft!W
/f'~~1TJ)
~tt7fJ\~tt
~$~R;:IJ

328

:f;ir:pz:f;i

243

tato mala malataraJ]1

avijja paramaJ]1 malaJ]1
etaJ]1 malaJ]1 pahatvana
nimmala hotha bhikkhavo

~:g~.
~'M:j'@f~
ltli~:IFo

~~~~G
~IH~:R~
%iMm~
ilB~~

244

sujivam ahirikena
kakasl1rena dhaJ)1sina
pakkhandina pagobbhena
sankilinhena jivitaJ]1

NUG!ilIE'i'S

245

hirimata ca dujjivaJ]1
niccaJ]1 sucigavesina
alinen' appagabbhena
suddhajivena passam

246

yo pal).am atipateti ~
musavadafi ca bhasati
loke adinnam adiyati
paradarafi ca gacchati

247

suramerayapanafi ca
yo naro anuyufijati
idh'eva-m eso 10kasmiJ]1
mUlaJ]1 khal).ati attano

248

evan bho purisa janahi

papadhama asafifiata
rna taJ]1lobho adhammo ca
ciraJ]1 dukkhiiya randhayuJ]1

249

dadati ve yathasaddhaJ]1
yathapasiidanaJ]1 jano
tattha yo manku hoti
paresaJ]1 panabhojane
na so diva va rattiJ]1 va
samiidhim adhigacchati

~lfla~Ef
.~/f'~
ilBm~

10 l'&tAJf~
~~jf

/f'WWl&
~3BA~

11

jJ[ABffl:
~~~j@

WfAtl:!:tl:!:
El:tlffi~*

12 Atmfl~
/f''i'*~

mllI~f$

~El~1%.

13

;smm11fE

W(mil~

~Al!ll!fW
~A~)

329

14

-WI'T~
~~tNIJ.j(

250

yassa c' etaII1 samucchinaII1

miilaghaccaII1 samiihataII1
sa ve diva va rattiII1 va
samadhim adhigacchati

251

natthi ragasamo aggi

natthi dosasamo gaho
natthi mohasamaII1 ja1aIJl
natthi tal)hiisama nadi

254

akase padarp natthi

samal)o natthi bahire
papaficabhirata paja
nippapafica tathagata

255

akase padaII1 natthi

samal)o natthi bahire
sari.khara sassata natthi
natthi buddhanam ifijitaIJl

.~~"e'A~~

15 "i!f:fRi~~
1fE~~~
1'~1'ff
~1ffi.~

16 JMBlEliSt

m"pgEl1Ji

1T~EI~
~3'!fi:fRi

17 j(~iMkir
~~~:fjN~
~~W:fjNI
~1frE~~v:rr
l!I[~fi.Jl1)\

79>r~fi51~
~A3'!~~
nt~~fi~

18

l!I[~fi.Jl1)\

79>r~fi51~

-&:rl'l'-Wfim"
~fi~)'iJl~

19

l!I[~fi.Jl1)\

79>r~fi51~

-&:Ik'-Wfim"
~fi~)'iJl~

330

19 dhammatthavagga
$1:i]~m=+-t; +~-t;Jl[
$:M'J1~ m~J1!~$jt~ff l' ~{$

$:M'J1

tIf~m~

256

na tena hoti dhammaHho

yen'attharp sahasa naye
yo ca attham anatthafi ca
ubho niccheyya pal.1Qito

257

asahasena dhammena
samena nayatt pare
dhammassa gutto medhavl
dhammaHho ti pavuccati

258

na tena pal.1Qito hoti

yavalli bahu bhasati
kheml avert abhayo
pal.1Qto ti pavuccati

259

na tavata dhammadharo
yavalli bahu bhasati
yo ca apparp pi sutvana
dhammarp kayena passati
sa ve dhammadharo hoti
yo dhammarp nappamajjati

260

na tena thero hoti

yen'assa palitarp siro
paripakko vayo tassa
moghahil.1l.1o ti vuccati

261

yamhi saccafi ca dhammo ca

ahirpsa safifiamo damo
sa ve vantamalo dhiro
thero iti pavuccati

1'fttiNIJ
~flJ~flJ
~tiX1'~

~~tIf*

TIA.'PJ1T

.'~.ri

~~~m

PJT~W~
1'~,m

~~~'fI
~~~~

*:M'$~

1'PJ~
.~Yf*J

!!{&$1T
~m1'Z

1lJ~*$

m~~~
1'~,1f.~

~~~B
~~rmB

~'~iWlJ$
nmiJtl1!l~f=
l!f:J~m~
~~~~

331

'pJTID!J~i&:

262

na viikkaral)amattena
val)l)apokkharatiiya vii
siidhuriipo naro hoti
issuki macchar! salho

263

yassa c'Carp. samucchinnarp.

miilagh ccarp. samiihatarp.
sa vantadoso medhiiv!
siidhuriipo ti vuccati

.PJTID!Jt'? r~
~F'~~
~~~1&
~tiX~.fL

264

na mUI)Qakena samal)o
abbato alikarp. bhanarp.
icchii-lobha-samiipanno
samal)o kirp. bhavissati?

10 ID!Jij~J!:~
'~)JIF1bm
,~A:J'~XE
~~7:pr~

265

yo ca sameti piipiini
al)urp.-thiiliini sabbaso
samitattii hi piipiinarp.
samal)o ti pavuccati

.PJTID!J ltli

266

na tena bhikkhu hoti

yiivatii bhikkhate pare
vissarp. dhammarp. samiidiiya
bhikkhu hoti na tiivatii

267

yo'dha pufifiafi ca piipafi ca

biihetvii brahmacariyavii
sailkhiiya loke carati
sa ve bhikkhii ti vuccati

268

na monena mun! hoti

miiJhariipo aviddasu
yo ca tularp. va paggayha
varam iidiiya pal)<;iito

269

piipiini parivajjeti
sa mun! tena so muni

~Fi3~o1E
t!f~lil[ifri
ff~~

ID!J~~~

;f'HW-BIif
~ ffif 1!lt'it~;
~ID!J~i&:

11

~~.z:*

fflH=rtfBl

ffl}~ffifB

12 ID!J~~m
~~1tff
~ij~~~
~~.ttli

13

.PJTID!JtBA
~FD1'
m{J\1'~

ji-JlffiffifB

14 ID!J)iA!~~
pgfj'$lil[

332

Jlt11tl~~
~~t:8J3

15 .PJTID1J~j~

yo munati ubho loke

muni: tena pavuccati

270

na tena ariyo hoti

yena paqani hiIpsati
ahimsa sabba-paqanarp
ariyo ti pavuccati

271

na sllabbatamattena
bahusaccena va puna
atha va samadhilabhena
viviccasayanena va

272

phusami nekkhammasukharp
aputhujjana-sevitarp
bhikkhu vissasam apadi
appatto asavakkhayarp

;JF~-~

iff7!f7(r
1m~~m

16 ~~1'f
~ff~~
tlt5E~~
~E8Mm

17 ~m**

~:wlJLA

ueMi*3'I

~ij~tltJm

333

20 maggavagga
$1:i]~m=+}\ =+~}\.
mrr~~~*~~~Zm~~~~

m1T

}\:@:MtJ:m

273

maggan' aHhaQgiko seHho

saccanarp. caturo pada
virago seHho dhammanarp.
dipadanarp. ca cakkhuma

274

eso va maggo natth' anno

dassanassa visuddhiya
etamhi tumhe patipajjatha
marass' etarp. pamohanarp.

276

tumhehi kiccam atapparp.

akkhataro tathagata
patipanna pamokkhanti
jhayino marabandhana

277

sabbe sankhara anicca ti

yada pannaya passati
atha nibbindatl dukkhe
esa maggo visuddhiya

280

uHhanakalarnhi anuHhahano
yuva bali alasiyam upeto
sarp.sanna-sarp.kappa-mano kusito
pannaya maggam alaso na vindati

QYlli'U~$l7tJ)\

1'Wi1TZ.
1JIgm&::\f!J lIN

~mmHl:N
J!t71~t!:!:
~ij~:tllJl~

l:Jrr~$=i5

iltBImIEm
~*fJ[~f!,ij
B~'i"rr

1T71M$?$
4

.'=E7E~1it=i5
ij~=J!~~

W(lfI-m=i5

1Tm-m~

.'=E7E~1it~
ij~=J!~~

W(lfI-m=i5
{g'i"fJJ1Tm
6

mlF,f'i"IlPm
~5ltl~~mlI
W~W~~

*~1'mm

334

*JJ!*~UiE
*/f'JJ!~U$

.ifff/f'm$
l~iEm7JpJG

t1f~f~Jl*
~/f'~/f'f.f

281

vacanurakkhi rnanasa susaI)1vuto

kayena ca akusalaI)1 na kayira
ete tayo karnrnapathe visodhaye
arMhaye rnaggarn isippaveditaI)1

283

vanaI)1 chindatha rna rukkhaI)1

vanato jayati bhayaI)1
chetva vanaI)1 ca vanathafi ca
nibbana hotha bhikkhavo

284

yavaI)1 hi vanatho na chijjati

a~lUrnatto pi narassa narisu
patibaddharnano va tava so
vaccho khirapako va rnatari

tl[1~':::'fr~

~~t~:1~m

1f~1!!H:it*
*lHE~~~
~:fR7J1!fW
ltfr~rJE!@

10 /f'H~IfW
m~;f~

~JlEl~
tl[1!f1:m;~L

11 H~ITJl*
~7E1!f51

~~ilim
~~rJE!m:

12 ~:W13&~
1Il~3&W3
~.3&7E
~=~m

13 ~1WWM~

JmiflJJtfBt
--W*~

1!!~~7E

335

14 A~~T

287

tarp putta-pasu-samma tarp

vyasattamanasarp nararp
suttarp gamarp mahogho va
maccu adaya gacchati

288

na santi ptzt:ta tal).aya

na pita na pi bandhava
antaken' adhipannassa
natthi iiatlsu tal).ata

289

etam atthavasarp iiatva

paJ)c;iito silasarpvuto
nibbanagamanarp maggarp
khippam eva visodhaye

277

sabbe satikhiira anicca ti

yada paiiiiaya passati
atha nibbindatl dukkhe
esa maggo visuddhiya

278

sabbe satikhara dukkhii ti

yada paiiiiaya passati
atha nibbindati dukkhe
esa maggo visuddhiya

1'IU~$
7E~~

tlD*tifij~

15 X:T1'~
~~{i:tJ~

ilt!i~
tlDlf~~If

16 ~m~Jl
PJ~~f!l(;

Ihff J3t-tlt
-:IJ]~~

17 Ji.~VIlI
tlD)!iM~~~
B~J!t;fJ!

~~9aJ~

18 ~~-tlt*

'~~~~
9aJltlE~

1:7E~iI

19 9aJ~ff~
~~.~

fffi~-tlt~
if~m~

20 9aJ~ff~
~~.~
~~t!t~
if~m~

336

21 ~fJ:;jF~

279

sabbe dhamma anatta ti

yada pafifiaya passati
atha nibbindati dukkhe
esa maggo visuddhiya

275

etamhi tumhe patipana

dukkhass' anta11l karissatha
akkhato ve maya maggo
afifiaya sallasatthanarp

~~.Je,

mllftlt'i5
t'~m~

22 :g~&tt
~ifj~JM

1LPJ!JJJ
5t~*

23 :g~:WPJ~
tt*~7Em

:;jp-t!PJm
PJT&i~mllN

24 ~mtlfTm
~*~~mi
i't(~!&~~

"i'iJMHIii:t1i
25 iW*Mtt~

"~:R~~

m-~*$~
1Iz~=-~

26 =-~"i'iJ~~
.:::.%.~~
t'~ ffjj~ff

~z~IEIIff

27 ':::'JE~"~

~3'iiitJ1m.
~.:::..:::.m~
mf.l5"i'iJff!~

28 9aJPJfflJ~J&
,w.tl.~~

B9aJ1!tgl(;~
,~,~-:Ij]m

337

21 pakiQQakavagga
.m~ $~~m=+n +~~
fL~~lI/J\3&*~JJi.~

1.it~!ill/J\

290

mattasukha-pariccaga
passe ce vipulrup sukharp
caje mattasukhrup dhiro
sampassarp vipularp sukharp

291

paradukkhupadhanena
yo'ttano sukham icchati
verasarpsagga-sarpsanho
vera so na pamuccati

292

yarp hi kiccarp tad apaviddharp

akiccarp pana kayirati
unnalanarp pamaWinarp
tesarp va<;l<;lhanti asava

293

yesai'i ca susamaraddha
niccarp kayagata sati
akiccarp te na sevanti
kicce te na sevanti
kicce sataccakarino
satanarp sampajananarp
attharp gacchanti asava

:!t~Baf*

~1ftIJ\1.it
~~~fj

1.itIJ}~A

rm~~~
~:f{fMJit

!3m.m
3

B~~$
~F$?J']\~
fY:~:fj)(~

~>gjB~

~~ffHT
>gj~~~F
~Jit!3Jl
~~1E>gj

m~

m!3M~
x~*rp~
m~l!ff.
?tf:(!if1~t*

338

Ei1mg~
/f'tif~r",~
~itm~!J\
~ifHJfi~A(

i1IjlH;~
tzDjWjJlJ~

304

Diire santo pakasanti

himavanto va pabbato
asant' cttha na dissanti
rattikhitta yatha sara

296

suppabuddharp pabujjhanti
sada gotamasavaka
yesarp diva ca ratto ca
niccarp buddhagata sati

299

suppabuddharp pabujjhanti
sada gotamasavaka
yesarp diva ca ratto ca
niccarp kayagata sati

302

duppabbajjarp durabhiramarp
duravasa ghara dukha
dUkkho'samanasarpvaso
dukkhanupatit' addhagii
tasma na c'addhagii siya
dukkhanupatito siya

~mlil~
tzD~~frj

~~~T

1itmtEifl

.~~~

ffU! Je;t)V!
9

~~~T

'MmtEifl

SWJe;ttfil

~.-{.'

10 A'M:f'f~~
~jt~Ei&

~u~.wa'

~~ffijf*a

11 ~@11t~@

Ji5tE%#Jt
fll1:[l:lJtIJJt
@@~~:f'f

12

.ttli-Z:*Jt
fiiJQJ/f' Ei!f12
~~~Ei~
~1m~:tRA

339

13 ~w~UHX;RX;
WHX;~3&.
tfJ\~tlHWfM
tEPJT ~:f~ft

303

saddho sllena sampanno

yaso-bhogasamappito
yarp. yarp. padesarp. bhajati
tattha tatth'eva piljito

14 -~-~GiA

305

ekasaham ekaseyyarp.
eko caram atandito
eko damayam attanarp.
vanante ramito siya

-frM1b.~
~-P)'lE:!iJt
)c.\~Ji5Wrd1

340

22 nirayavagga
:I'l!!~J1 ~ii]~m.:::+ +fl /SI:I'l!!~J11lfmtJe~${'p~~~W$::fi[

~~:':tMW;lli

306

abhiitavadl nirayarn upeti

yo c'api katva na karomi 'tic'aha
ubho pi te pecca sarna bhavanti
nihinakamma manuja parattha

307

kasavakal)thii bahavo
papadhamma asafifiata
papa papehi karnrnehi
nirayaql te upapajjare

308

seyyo ayogu)o bhutto

tattho aggisikhiiparno
yafi ce bhufijeyya dussllo
ratthapil)<;iarn asafifiato

{'Pz::ff'F
=W~fJ!~
~ffEl$tt

~:;&:tE;!t:~

~~::fEl~
~&~1T1lf
~!'lU~!iMW;

1!!u!X:tf#*
;fI'ff::fElti!
7Enr&~~A
~~~Uj(Yt

lild~ fl Im$
tIf~8 fIItAJw
GR~~mflj
~ - ~t!J( 1m

309

cattari thanani naro parnatto

apajjati paradariipasevl
apufifialabhaql na nikarnaseyyaql
nindaql tatiyaql nirayaql catutthaql

::fmflj~~
:m:~:m:~.
x$]~Jru1JD

310

apufifiaHlhho ca gat! ca papika

bhltassa bhltaya ran ca thokika
raja ca dal)<;iaI}1 garukaI}1 pal)eti
tasrna naro paradaraI}1 na seve.

311

kuso yathii duggahito

hattharn eva nukantati
sarnafifiaI}1 duppararnaHhaI}1
nirayaya iipakaQQhati.

~7EAJfu~

WtlDW''~

fA~!'lU~~
~1!X;::f~*U
~~7JElM

341

.AJJ~IIt'm

312

yaIJI kifici sithilaIJI kammaIJI

sailkiliHhafi ca yaIJI vataIJI
sailkassaraIJI brahmacariyarp.
na taIJI hoti mahapphalaIJI

313

kayira 6,e karirath entaIJI

daJham enam parakkame
sithilo hi paribbajo
bhiyyo akirate rajaIJI

314

akataIJI dukkataIJI seyyo

paccha tapati dukkataIJI
katafi ca sukataIJI seyyo
yaIJI katva il'anutappati

315

nagaraIJI yatha paccantaIJI

gUUaIJI santara bahiraIJI
eVaIJI gopetha attanaIJI
khal)o ve rna upaccaga
khal)atita hi socanti
nirayarnhi samappita

316

alajjitaye lajjanti
lajjitaye na lajjare

/f'H~~~~
1tfTflrti~

~/f'5t*m

~fT.PJT'MfJ

EI fif,v~5~
~M~jH!I
~~~&j;I

~.PJT/f''M~
~~~W~
fT~~En~
.pJT~1mm't~

10 :ttm-~~fJ
~1'P;5=B{'F
~E/f'j:jJm

~ lli:JiIH~If

11 ~~*J&

fTB/f'JE
?dWt.J3tA
P)J.I~

~~WTA

EI~T:Ijj;

12 tzofiJl~
q:r~$[i'!]
EI~:tt{.,

#~/f'!t
fT~~JE
4-~:f;jg~W:

13 j:jJ~/f'~

#~BZ~

342

~~$~

micchadighi samaciana
satta gacchanti duggatirp

7Em:f;tg~

14 PI:IIPf'~
;1F~&~

317

abhaye ca bhayadassino
bhaye cabhayadassino
micchaditthi samaciana
satta gacchanti duggatirp

318

avajje vajjamatino
vajje c'avajjadassino
micchaditthi-samadana
satta gacchanti duggatirp

319

vajjafi ca vajjato fiatva

avajjafi ca avajjato
sammadighi samadana
satta gacchanti suggatirp.

ffijcJ$~
7Em:l:fu~

15

PIlIlt/f'lIlt
PIgt/f'gt
l!i~$~
7Em:l:fu~

16

PIlliJtU lli
PImJtum
m-'triE~
7Em~m

343

23

nagavagga

a~~ $~.m~+- +~A.

a~~~~A~.~~~~~~~~

~~ar1

320

aharp. nago'va sailgame

capalo patitarp. sararp.
ati vakyarp. titikkhissarp.
dussllo hi bahujjano

321

dantarp. nayanti samitim

dantarp. raja bhiriihati
danto senho manussesu
yo'tivakyarp. titikkhati

322

vararn assatara danta

ajan'iya ca sindhava
kUfijara ca mahanaga
attadanto tato vararp.

323

na hi etehi yanehi
gaccheyya agatarp. disarp.
yatha'ttana sudantena
danto dantena gacchati

324

dhanapalako nama kufijaro

katukappabhedano dunnivarayo
baddho kabalarp. na bhufijati
sumarati nagavanaso sa kufijaro

325

middh'i yada hoti mahagghaso ca

niddayita sarnparivattasay'i
mahavaraho' va nivapapuHho
punappunarp. gabbham upeti mando

1'~r:p1N

'W;PJwtH

J3t111flJX;A

tla~~

-aJr:p.:E*

~~~A
Jj~~{

!illE~'r%~
~OfBl~~m
W\~~a

1'~El~

fBl1'ij~~

ApJT1'3:
ntEEl~~
ij~U~1J

~oa:g.M'tr

~lf.~fM
~~1'Wjt
ITiJ~~~a

&tE~ff~
t~PJ~El~

;!ta1'9illJAA

f6(lf{/\!ff!UJt

344

*~~~1T

326

idaIp pure cittamacari carikarp.

yena'icchakaIp yatthakamaIp yathasukhaIp
tada ajj'aharp. niggahessami yoniso
hatthi ppabhinnarp. viya aIikusaggaho

327

appamadarata hotha
sacittam anurakkhatha
dugga uddharath' attanarp.
paIike satto'va kufijaro

:E~'Itij~f#
~1T1T~t.!j[
ij~tR~ pfT I*J
:jU1'~~

328

sace labetha nipakarp. sahayarp.

saddhiIpcaraIp sadhuviharadhiraIp
abhibhuyya sabbani parissayani
careyya ten'attamano satima

10 1'~'ltij~{~
~1T1T~t.!j[

329

no ce labetha nipakarp. sahayarp.

saddhirp.caraIp sadhuvihara dhiraIp
raja' va raUhaIp vijitaIp pahaya
eko care mataIigarafifi'eva nago

11 $~1T~~
1'W.~~18
1Iii1ffi1'~~
5ltl~.liI

330

ekassa caritaIp seyyo

natthi bale sahayam
eko care na ca papani kayira
appossukko mataitg arafifi'eva nago

12 ~1ffi~fiJ*

331

atthamhi jatamhi sukha sahaya

tutthi sukha ya itarltarena
pufifiaIp sukhaIp jivitasankhayamhi
sabbassa dukkhassa sukharp. pahanaIp.

13 A*~f,J:~
~5(WT?J']\~
t!!:~7j)r~~
~r~m~

332

sukha matteyyata loke

atho petteyyata sukha
sukha samafifiata loke
atho brahmafifiata sukha

Rm1TPfT*

~~~tRt.S
5ltljlyftiu~~

~m1'Jjj(~
ij~m lit;e"

~~tft5r~
5ltl ~ IFf:l1L

.1JT.:Eslf
$~1'~~

{ft\fD~*
1fpm~ti*
~~1'3l!.*

345

14 MWt~~*

333

sukhaIp yava jara silaIp

sukha saddha patighita
sukho pafifiaya patilabho
papanam akarm:taIp sukhaIp

15 tlO~W1il~
IIIhlf pJT tlo

144

.kso yatha bhadro kasanivigho

3.tapino saIpvegino bhavatha
saddhaya sIlena ca viriyena ca
samadhina dhammavinicchayena ca
sampannavijjacarana patissata
pahassatha dukkham idaIp anappakaq1

ffiIEPJTIE~
~.-Mt~:!ir
l'~B~-Mt~

ffiWtm~
JE1!~~

16 ~fJRlG:fz:

cf 144

2~hlfJE
~~~=&

IIIhlf pJT tlo

17 ~~ttJE

94

yass'indriyani samathaIp gatani

assa yatha sarathina sudanta
pahInamanassa anasavassa
deva' pi tassa pihayanti tadino

29

appamatto pamattesu
suttesu bahujagaro
abaJassaIp'va sIghasso
hitva y3.ti sumedhaso

tlo ~ W1il1ftV
~i~M!~~

~s:t*~

18 l'El1.&~
~~~mt
.~.ItR.
~~~Jf

34(

24 tal}.hiivagga
~~tfb ~-il]~*r=.+= =+fl=tt
~~tfb1f ~lt!/~~"titA~JIt~.':tJj{~

JL'1.&:fEtrff

334

manujassa pamattacarino
tal)ha vac;lc;lhati maluva viya
so plavati hura hurarp
phalam iccharp'va vanasmirp vanar(]

335

yam esa sahati jammi

tal)ha loke visattika
soka tassa pavac;lc;lhanti
abhivattharp'va biranarp

~~~f5zf~
?t;fp.':tM~

;mm~*1fR

tJ~~2=&
~~*"titr13~
~J!B~~
~~~1j'!.':t

j"

A~/~~~
/f'ij~:f@tll~

tln~?I~~

ilJjilJjFJr1lt
4

cf336 yo c' etarp sahan jammirp

tal)harp loke duraccayarp
soka tamha papatanti
udabindu'va pokkhara

~JiJTtJ~M

"tit fb~=&:lF-

ffi~~~~
.~~U~~

c~~~~

~~fnrflt!!
1'~1'~*
/f'~~r~~
6

fl~tJ7E~
~3&mJim~
~~Z~~
~=&~~m:

347

~~'~Jr~

337

tarp vo vadami bhaddarp vo

yavant' ettha samagata
tal)haya miilarp khanatha
usirattho'va biral)arp
rna vo nalarp va soto'va
maro bhali.ji punappunarp

338

yatha pi mule anupaddave daJhe

chinno pi rukkho punad eva ruhati
evarp pi tal)hanusaye anuhate
nibbattati dukkham idarp punappunarp.

/fWiiXWi
)'Gfr*fft*
~Pff:t1HN

o/]tlOj.fj~

4ZJCAl1:
8

tlOW;fN~111!I

!ilfE~~fl1:
fft~/fm~
$[ &'iiBfiS'

~1tH~IJJIH.'ij

tlJm.fl!lmW
~A1'J\tlO~
!I~flA~

10 1t~~m-mE

"{'llW'llt'/t#
Jl!'H~~~iiX
5~.pJT~

11 -:lJJ~mEm
fft~tlo~jJj
1IfE~5tJjU~

cf344 yo nibbanatho vanadhimutto

vanamutto vanam eva dhavati
tarp puggalam etha passatha
mutto bandhanam eva dhavati

cf339 yassa chattimsati sota

manapassavana bhusa
vaha vahanti dudditthirp
sailkappa raganissita.

340

savanti sabbadhi sota

lata ubbhijja titthati
tali. ca disva latarp jatarp
miilarp pali.li.aya chindatha

341

saritani sinehitani ca
somanassani bhavanti jantuno
te satasita sukhesino
te ve jati jarupaga nara

"~IT~;fNIJf.:
12 ~WfftWll~
}!U~~~:

fftiiX~~}g
~1E~m~

13

Pff1:fi/ff,@
mm~aiiX
.@~Jiij(

m.Am-1&1&

348

14 .~~faJ.
~A::fIDlJ$
~J[~T,~,
~~~:;g:$

15 ~~~~~
~umfIH~li
~tt<:'MWr~
::f*JU~xf!~*

cf345 na tarp da!harp bandhanam ahu dhlra

yada ayasarp darujarp babbajafi ca
sarattaratta mal)ikul)<;Ialesu
puttesu daresu ca ya apekkha

346

etarp da!harp bandhanam ahu dhlra

oharinarp sithilarp duppamuficarp
etarp pi chetvana vajanti dhlra
anapekkhino kamasukharp pahaya.

17 j;jWl~13l{
W~tlB1'F[jJ
~1!ff!~Wr~
::f~~AJ:'i!

347

ye ragarattanupatanti sotarp
sayarp katarp makkatako'va jalarp
etarp pi chetvana vajanti dhlra
anapekkhino sabba dukkharp pahay~

18 JL\~Jj)[~1!f

349

vitakkapamathitassa jantuno
tibbaragassa subhanupassino
bhiyyo tal)ha pava<;l<;lhati
esa kho da!harp karoti bandhanarp

350

vitakkiipasame ca yo rata
asubharp bhavayati sada sate
esa kho vyantikahiti
esocchecchati marabandhanarp.

16 J[{gJLA~~

::fffUIH!I'M
~j;J~~~

*nJ:Jt;:JF~

J[Wlj;J~1
,~~~~~
~~~JW\~:

19 ~~~Wl1!f
'M~~::f1
lft~li$f~
f!~Wr~7E,~

20 j;J~~13ii
j;J~lt13fI

13 ~t.!f1R'~~
~~A~D

349

21 ~~7Epff{t:!J
;Ef~*3:~

.~~~~
IH~~~pff~

22 :~~ml~~f.iii

cf352 vItataI)ho aniidano

niruttipada kovido
akkharanarp. sannipatarp.
jafina pubbaparani ca
sa ve antimasariro
mahapafifio mahapuriso'ti vuccati.

-WJlt1Elm
B~J!Ui1T

~~*~
23

o/j*JH1$A
W\o/j~~~

1'1IfT=-&:~
WJ~~Jl1T

24

;Efft-W$

353

sabbabhibhii sabbavidii'ham asmi

sabbesu dhammesu aniipalitto
sabbanjaho taI)hakkhaye vimutto
sayarp. abhififiaya kam uddiseyyarp.

354

sabbadanarp. dhammadanarp. jinati

sabbarp. rasarp. dhammarago jinati
sabbarp. ratirp. dhammarati jinati
taI)hakkhayo sabbadukkharp. jinati

ij~l';~H~$

-w~~m
~~~~~

25 ~:Jjffi~:JjffiOO
~l9Kml9Koo
~~$~OO
~~OO~E

26 ~PJ~f.iii

1'*J!t1ElJ
~~J&JI1;tOI:

!fAW\!f
27 ~~~~E8
trI~m~l1I!
tOI::JjffiJ!t-&:~

~1i~fl.

355

han anti bhoga dummedharp.

no ve paragavesino
bhogatanhaya dummedho
hanti anne'va attanarp.

356

tiI)adosani khettani
ragadosa ayarp. paja
tasma hi vitaragesu
dinnarp. hoti mahapphalarp.

350

28 #:P1ffi:W:J;

123

val)ijo va bhayaJP rnaggarp

appasattho rnahaddhano
visarp jivitukarno va
papani parivajjaye

351

niHhangato asantasi
vitatanho anangano
ace hindi bhavasallani
antirno'yarp sarnussayo

283

vanarp chindatha rna rukkharp

vanato jayati bhayarp
chetva vanafi ca vanathafi ca
nibbana hotha bhikkhavo

284

yavarp hi vanatho na chijjati

anurnatto pi narassa narisu
patibaddharnano va lava so
vaccho khirapako va rnatari

ftliAtJltmtl
~~M~$
t&~/f'~1:iX

29 IL' IlJJ'fU~~
{iiJ'1Bil.li~
~"i:iJ~1iw\

~7J~~

30 1m~1Rt~N
1I5't~1!lUf!1,

~~-uEfo.\am
~~~ilimM

31 ~ft;~Yb:*
~P)Ji~H'~:

ft;/f'mf~&

J'fUYb:1ffi/f'fl
32 ~~;fg1*
~:~~

lIIT~m1*
ltJi~ll

33 x/f'{:J(;W
:P:J;~il

IL'.:tR- Jlt
~'f*EJ:

351

25 bhikkhuvagga

${:iJ ~fill=:' 1m ~+~=.

7:9r~~ w"PJ$JE5!3T5t1T1~mm
tyr~

Y!ffi1}.O

360

Q'<ikkhufla saI}1Varo sadhu

sadhu sotena sarp.varo
ghat:lena sarp.varo sadhu
sadhu jivhaya sarp.varo

361

kayena sarp.varo sadhu

sadhu vacaya sarp.varo
manasa samvaro sadhu
sadhu sabbattha sarp.varo
sabbattha sarp.vuto bhikkhu
sabbadukkha pamuccati.

362

hatthasafifiato padasafifiato
vacayasafifiato safifiatuttamo
ajjhattarato samahito
eko santusito tam ahu bhikkhurp..

363

yo mukhasafifiato bhikkhu
manttabhat:ll anuddhato
attharp. dhammafi ca dipeti
madhurarp. tassa bhasitarp..

364

dhammaramo dhammarato
dhammam anuvicintayarp.
dhammam anussararp. bhikkhu
saddhamma na parihayati.

365

salabharp. natimafifieyya
n' afifiesarp. pihayarp. care
afifiesarp. pihayarp. bhikkhu
samadhirp. n'adhigacchati

!1t1\fm-~JE
ltli1Ttll1~
Q]"PJ~~E

.=y. ,lE~~~~

W"JIll1.PJT1T
m-pg~:AE1\f

~-1Ta?&

~~~O
~"$:~
$~~:AE
"~,*-'X

~$&X$
,~fl$:$

ltlit.&$

JErm/fJt
5

~~**IJ

~~f!MT

ltlitlfftl!
/f~:AE1\f

352

Iti/:P!&

366

appalabho'pi ce bhikkhu
salabhal!l n'atimannati
tam ve deva pasamsanti
suddhajlVil!l atandital!l

PJtlJ1mffl
72:AfiJT
~tJ1m~

ltJi~~
~~19tl~
~AJ.1:.U
~ff)Y~

368

mettaviharl yo bhikkhu
pasanno buddhasasane
adhigacche padal!l santal!l
sal)kharOpasamaIJl sukhaIJl

-fjJ;giS

367

sabbaso namariipasmil!l
yassa natthi mamayital!l
asata ca na socati
sa ve bhikkhii ti vuccati

369

sinca bhikkhu imal!l naval!l

sitta te lahum essati
chetva ragan ca dosan ca
tato nibbanam ehisi

370

panca chinde panca jahe

panca c'uttari bhavaye
panca saIigatigo bhikkhu
oghatil)l)o' ti vuccati

371

jhaya bhikkhu rna ca pamado

rna te kamagul)e bhamassu cittal!l
rna lohagulal!l gin pamatto
rna kandi dukkham idan ti dayhamano

372

natthi jhanam apannassa

panna natthi ajhayato
yamhi jhanan ca panna ca
sa ve nibbanasantike

~~~~
7Flli:7F~
7J~.ttJi

.ttJiRf,j{j
g:r1lJ'!U~

~~~~
~~W1Jl

10 ~.liIT.li

J!tit.litl
fj~?t~U.li

7J1JjtfrilVll/
11 .1m1ill:~
~~~~L
7F;ff~i'J

E!t~:tt~
12 1m.7F~
1m~7Ff!il
m1fEf!il~
tlJ~VBm

353

13 'i'~A~

373

sunnagaraJIl paviHhassa
santacittassa bhikkhuno
amanusi raU hoti
samma dhammaJIl vipassato

374

yato yato sammasati

khandhanaJIl udayabbayaJIl
labhati pHipamojjaJIl
amataJIl taJIl vijanataJIl

375

tatrayam adi bhavati

idha pannassa bhikkhuno
indriyagutti santuHhi
patimokkhe ca samvaro
mitte bhajassu kalyane
suddh'iijive atandite

16c 1&~nJ(;A
dll'?r3&H

376

patisantharavuty' assa
acarakusalo siya
tato pamojjabahulo
dukkhass' antaJIl karissati

17 tlDWJgffi~
~tlDElI!I

377

vassika viya pupphani

maddavani pamuncati
evaJIl ragan ca dosan ca
vippamuncetha bhikkhavo

378

santakayo santavaco
santava susamahito
vantalokamiso bhikkhu
upasanto ti vuccati

379

attana coday' attanaJIl

patimase attam attana
so attagutto satima
sukhaJIl bhikkhu vihahisi

if:l1~.ll:.~
~jjjm~

-JL'Il'U'!
14 'MfM1i~
fj(~tlD*
m~;fDt~
~ttR,*

15 ::ftPJT~
~

.ltli

.*.IH~OJE
ilX1!~fif

16a 1:'i'fJ~
b *~gffi:t;z

*'~~.

1:7EElM
18

.ll:.J;t.ll:.
JL\"~Z~

ltli~ifr
~~t~

19 'i'El:il&~

pgWJL'*
~~~li*

ltli1'ltJi

354

20 ~EI~~

380

atta hi attano natho

atta hi attano gati
tasma safifiamay' attanaIJl
assaIJl bhadraIJl va val)ijo

381

pamojjabahulo bhikkhu
pasanno buddhasasane
adhigacche padaIJl santaIJl
sailkhariipasamaIJl sukhaIJl

382

yo have daharo bhikkhu

yufijati buddhasasane
so imaIJllokaIJl pabhaseti
abbha mutto'va candima

lIT~f:j~

i&'i'm~
~7J~Jf

21 ffft{9l}~
nr.r)'~H

~3W~~

fT~7k*

22 ~f:j9?fT
~{9I}~ffl;

J1t~tl!:ra'

tzo B~B:fl
23 ~'It~~'lll
~~*:7J
~ij~MiJltfB{

~~MJ1ki'&

24 wrJ~~~~
/fttzo~~

ltliJlfPlrfrt
Mf~fY31ki'&

25 ~rfrtEl't-if
#1[JL\f:l~~
"

"

t:/fwrJ~
-llf~JE

26 ~Z~Z
~'%iEl*U
Mi~UmiM

llf~~f;R

355

27 1Ttfit.il~
~~5t1tt~tJ'J.t1T

~~*.
28 iYr~{ilJ1T
tlD~1'~
&&~~
m.~mjf:

29 ~~~~
~~1'm
~~1T~
WT~~m

307

kasavakantha bahavo
papadhamma asafifiata
papa papehi kammehi
nirayaql te upapajjare

30 1'fimlJl~
~DmMiSW
l'n3~tt
~1';ffim

31

}~,{j\~F~1j

'~illM!~ftlG
~~mm

J'J JJ!U~A:J\
32

,~,{j\~F~1j

t&~~lli
ij~~~1S'
~.l:t9r~

356

26 briihmal)avagga

~;=t,&b $1:i]~~':::'+.li~IZY+$:
~;=t, &b~ ffi1fsfJIHJ~~J:iJfI!}m

~mrfffi7N
~~~D~

383

chinda sotarp parakkamma

kame panuda brahmal)a
sailkhiiranarp khayarp fiatva
akatafifiii'si brahmal)a

384

yada dvayesu dhammesu

paragu hoti brahmano
atha'ssa sabbe samyoga
attharp gacchanti janato

385

yassa param apararp va

parapararp na vijjati
vltaddararp visamyuttarp
tam aharp briimi brahmal)arp

386

jhayim virajam asinarp

katakiccarp anasavarp
uttamattharp anuppattarp
tam aharp briimi brahmaI)arp

387

diva tapati adicco

rattim obhati candimii
sannaddho khattiyo tapati
jhayI tapati brahmaI)o
atha sabbam ahorattirp
buddho tapati tejasa

9;DffBiI
~m~;=t,

PJ~=$
m~7NmlI
mf~#.i5m
~m~;=t,

~fB{~fB{
fB{fB{B~

~M~tz
~m~;=t,

m,1t~:tJ

JliTf':f/Fim
J::*/F~
~m1t;=t,

B~:In'jI

fj~:In'W

~~~l[
f!i!~mA

{,lHB*T
~-m~

357

rm~~1tt}V;~

~ftU~mA

tI:I~~J.t:;=t:;

388

bahitapapo' ti brahmano
samacariya samal)o' ti vuccati
pabbajay' attano malal1l
tasma pabbajito' ti vuccati

390

na brahmanass' etadakifici seyyo

yada nisedho manaso piyehi
yato yato him samano nivattati
tato tato sammati meva dukkhal1l.

391

yassa kayena vacaya

manasa natthi dukkatal1l
samvutal1l tlhi thanehi
tam ahal1l brumi brahmaI~al1l

392

yamha dhammal1l vijaneyya

sammasambuddhadesital1l
sakkaccal1l tal1l namasseyya
aggihuttal1l'va brahmal)o.

393

najatahi na gottena
na j acca hoti brahmaI:lo
yamhi saccafi ca dhammo ca
so sue) so ca brahmaI:lo.

12 1W~M.
1fi.t<. fPJ~
pg::f.~
5'f-1ttfPJ ~

394

kil1l te jatahi dummedha

kim te ajinasatiya
abbhantaral1l te gahaI:lal1l
bahiral1l parimajjasi

13 fEtBIi~~

395

pamsukiiladharal1l j antul1l
kisal1l dhamanisanthatal1l

AlE~~r~
~:m}V;~ff

~ftU~1tt*

~~~~
{J\1!!UjJT~

B1ttBlE
~~}V;'i5

~DW~
1JM~9(
~~1tt::::ff
~rmJ.t:;=t:;

10 ~)L\~7
~PJT~$
Ia)L\EI~

1J~~*
11 ;1-fi[*5~
~~J.t:;=t:;

~ff$f:f

NtaftlJlt

WJ*$ff

358

1*JJ6,~,1t

ekaJIl vanasmiJIl jhayantaJIl

tam ahaJIl brumi brahmal)aJIl

~li!lJrt~

14 ~/f'~fB{

-.aElfilJ
~MtJ/f'jC

71~rt~

15 j9mfi'lJ~
/f'tr~~
~~~~
~li!lJrt~

397

sabasafifiojanaJIl chetva
yo ve na paritassati
sailgatigaJIl visamyuttaJIl
tam ahaJIl brumi brahmal)aJIl

16 1Jf~7EfiiJ

398

chetva naddhiJIl varattafi ca

sandamaJIl sahanukkamaJ11
ukkhittapaJighaJIl buddhaJIl
tam ahaJIl brurni brahmal)aJIl

399

akkosaJIl vadha bandhafi ca

aduttho yo titikkhati
khantibalarp baJal)lkaJ11
tam ahaJIl briimi brahmal)aJ11

400

akkodhanaJIl vatavantaJIl
sHavantaJIl anussutaJIl
dantaJIl antimasarlraJIl
tam ahaJIl brumi brahmal)aJIl.

ij~;gm~

Elflte!f
~li!lJrt~

17

J!Jr:J!
~t/f'~
1"I;g~1J
~li!lJrt~

18 ;EJ!~~

m*~1fl(;

JJ#;L!~' 13 Wl!l
~li!lJrt~

19 {J\~~$
5l11~Jm&:
1'~~P5
~lMrt~

cf401

20 fl~~E
~~~~

402

vari pokkharapatt'eva
aragga r'iva sasapo
yo na limpati kamesu
tam ahaJIl brumi brahmal)aJIl

yo dukkhassa pajanati
idh'eva khayam attano

359

fi~r*:tt

pannabharaIJl visamyuttaIJl
tam ahaIJl briimi brahmal.1aIJl

jl:i'iIl1t~

21 m~~!!>~
~J!'Ffm
IHTJ:~

403

gambhirapafifiaIJl medhaviIJl
maggamaggassa kovidaIJl
uttamattham anuppattaIJl
tam ahaIJl briimi brahmaI:laIJl

404

asamsaHhaIJl gahaHhehi
anagarehi c'iibhayaIJl
anokasarim appicchaIJl
tam ahaIJl briimi brahmal.laIJl

405

nidhaya dal.ldaIJl bhiitesu

tasesu thavaresu ca
yo na hanti na ghateti
tam ahaIJl briimi brahmal.laIJl

406

aviruddhaIJl viruddhesu
attadal.l<;lesu nibbutaIJl
sadanesu anadanaIJl
tam ahaIJl briimi brahmal.laIJl

407

yassa rago ca doso ca

mano makkho ca patito
sasapo r'iva aragga
tam ahaIJl briimi brahmal.laIJl

408

akakkasaIJl vififiapal.liIJl
giraIJl saccam udiraye
yaya n'abhisaje kifici
tam ahaIJl briimi brahmal.laIJl

409

yo'dha dighaIJl va rassaIJl va

al.luIJl thiilaIJl subhasubhaIJl

jl:~1t~

22 ~ffi~g
M~z~

&=*JJ;W\
jl:~1t~

23 ~1iX$:.
M~i!f,cJ\

MpfTJz!M~
jl:~1t~

24

1E::f
JB1lU::f'tlfri
~*~t~

jl:~1t~

25 $:trl~~
'1\f!j'It1lt~

tzD !l!tIBtJ5l
jl:~1t~

26

lITt.iSiit$
OM."
J\m~~
jl:~1t~

27 ffiiit~1!
~mEJ!II

360

f!!flf~~f@f
~liflJ'1t;G;

28 4-1!t1T~

loke adinnmp niidiyati

tam aharp briimi brahmm:larp.

410

~1!t~~
~~~f@f
~liflJ'1t;G;

29 ~~~~
1'~m~1T
1Ttta~
~liflJ'1t;G;

30 ~~WW;
m1T*~

asa yassa na vijjanti

asmirp loke paramhi ca
nirasayaIp visarpyyuttaFfl
tam aharp briimi brahmaI.larp.

cf411 yassiilaya na vijjanti

afifiaya akatharpkathi
amatogadharp anuppattarp
tam aharp briimi brahmal.larp.
412

yo'dha pufifiafi ca papafi ca

ubho sailgam upaccaga
asokarp vir<uaIp suddharp
tam aharp briimi brahmal.larp.

413

candarp'va vimalarp suddharp

vippasannam anavilaIp
nandibhava parikkhinarp
tam aharp briimi brahmal.larp.

414

yo imarp pa!ipatharp duggaIp

sarpsararp moham accaga
til.ll.lo paragato jhayi
anejo akatharpkathi
anupadaya nibbuto
tam aharp briimi brahmal.larp

33 BIT,~,~
.*~W\

416

yo'dha tal.lharp pahatvana

anagaro paribbaje
tal.lhabhava parikkhil.larp
tam aharp briimi brahmal.larp

34 .A~~
1'~*~

417

hitva manusakarp yogarp

dibbarp yoga upaccaga

~Jt~~

~liflJ'1t;G;

31

Jc,\~t}

~lJfj~mi

WI~B~
~liflJ'1t;G;

32 J~J~tt*
~!I5t'i5

m1f!.7JlW
1'~ftMR
1lt~1'~
~liflJ'1t;G;

~~Bil'ii
~liflJ'1t;G;

361

~~1'J$

sabbayoga visamyuttafTI
tam ahafTI briimi brahmagafTI.

~~1t~

35 ~~~~

418

hitva ratifi ca aratifi ca

sItibhiitafTI niriipadhifTI
sabba!okabhibhufTI vlrafTI
tam ahafTI briimi brahmagafTI

419

cutifTI yo vedi sattanaIJI

upapattifi ca sabbaso
asattafTI sugatafTI buddhafTI
tam ahafTI briimi brahmagafTI

420

yassa gatifTI na jananti

deva gandhabba manusa
khIgasavam arahantafTI
tam ahafTI briimi brahmagafTI

421

yassa pure ca paccha ca

majjhe ca natthi kificanafTI
akificanam aniidanafTI
tam ahafTI briimi brahmagafTI

422

usabhafTI pavarafTI v1rafTI

mahesifTI vijitavinafTI
anejafTI nahatakafTI buddhafTI
tam ahafTI briimi brahmagafTI

423

pubbenivasafTI yo vedi
saggapayafi ca passati
atho jatikkhaYaIJI patto
abhififia vosito muni
sabbavosita vosanafTI
tam ahafTI briimi brahmagafTI

~~mmi
~~~ii!
~~1t~

36 .PJT.'=tB~
7E~pJT~

J'l*~f.&

~~1t~

37

BJjt1im
~~pJTm

~m~~
~~1t~

38 ~WJ~f~
7Jr:p~~

~:JlJil!~~
~~1t~

39 ~a~~
ij~BmJjt

J'l~1'ifJ
~~1t~

40 El~m$
*pJT]!3I~
~~.'=tm
~fim~
E!J]~ijg!*

~~1t~

362

SELECT BIBLIOGRAPHY
Unless otherwise stated: (i) All references of Pali texts are to those published by the PTS. (ii) All references of Chinese texts are to those of the Taisho
edition.

1 Akanuma C . .fPJJt~~~l!ID~;:g~WF$

(Kyoto,

1931)
2 Andersen D. PaIi Glossary Vol. II (Delhi, 1979; first published 1901).
3 Beal S. Text from the Buddhist Canon, commonly known as Dhammapada
(London, 1878).
4 Bennett A.A.G. 'The Prakrit Dharrnapada' Ibid P.260-264, 307-312,
322-327.
5 -'The text of the Dharrnapada' Mahabodhi 66,1958, P.87-99.
/

6 Bernhard F. Zum Titel des sogenannten 'Udiinavarga' . Zeitschrift der

Deutschen Morgenlandischen

Gesellschaf~

Supplementa I Deutscher

Orientalistentag Juli 1968 (Wiesbaden, 1969) p.872-881.

7 Brough J. The Gandhiirl DhannapadaLondon Oriental Series 7 (London, 1962).
8 Buddhadatta A. P. Dhammapadam. An anthology of the sayings of the

Buddha (Colombo, undated).

9 Burlingame E.W. Buddhist Legends 3 Vols. (London, 1969).

363

10 Carter J. R. and Palihawadana M. The Dhammapada(New York, 1987).

11 Chakravarti N.P. L'Udanavarga Sanskrit(Paris, 1930).
12 Commentary on the Dhammapada, VoJ.I-IV. ed. H. C. Norman. PTS
(London, 1970)
13 Cone Margaret 'Patna Dharmapada' in Journal ofthePali Text Socety
XIIL pp. 101-217

14 De Jong J. W. Buddhist Studiesed. Schopen G. (Berkeley, 1979)

15

- 'Fa-hsien and Buddhist texts in Ceylon' JPTS Vol. IX (London,

1981).
16 Dhadphale M. G. "Exegetical and Etymological Notes on a few Pali
Words" Annals of the Bahandarkar Oriental Research Institute
(Poona, 1974)
17 Dhammapala G. et. a/. (ed) Buddhist Studies in Honour ofHam mala va
Saddhiitissa (Nugegoda, 1984)

18 Edgerton F. Buddhist Hybrid Sanskrit Grammar and Dictionary. (DelhiPatna- Varanasi, 1970) I Grammar; II Dictionary
19 - Varanasi Buddhist Hybrid Sanskrit Dictionary (New Haven, 1953)
20 Fausboll V. The Jataka together with its Commentary, PTS (London,
1962/63)
21 Hirawaka A A History of Indian Buddhism 2 vols in Japanese (Tokyo, 1979)

364

22 Hirawaka A English tr of vol. I by Groner P. (Delhi, 1993)

23 Hirawaka A. et. al. Index to the Abhidharmakosabhii$yam
24 Jitsuken Niu )ni2J*!O)x~~l~HiJf~
25 Kokuyaku Issai Kyo (~~-tD*!

(Koyasan, 1967)
) 10 & II (Tokyo, 1931)

26 Lamotte E. Histoire du bouddhisme Indien (Louven, 1967)

27

Levi (ed) Mahiikarmavibhariga ( et Karmavibharigopadesa) (Paris

1932)
28

-'Autour d'Asvaghosa' Journal Asiatique 1929 p.255-285.

29 -'L' apramada-varga. Etude sur les recensions des Dharmapadas' Journal Asiatique 1912, p.203-294.

30 - 'Hymne de Mal[ceta Journal Asiatique 910 p.433-456.

31 - 'La DT$!anta-parikti Et Son Auteur' JAs 1927 Jul-Sep pp.95ff.
32 Lin Li-Koung Dharmasamuccaya Compendium de la loi (Paris 11946,
II 1969)

33 - L'aide-memoire de la vraie loi (Saddharma-smrty-upasthana-siitra)

Introduction au compendium de la loi. (Paris 1949).

34 Lti Cheng(ed)~~

Vol. ii 8 pp. 139ff Chinese Institute of

Inner Studies (Nanjing, 1935)

365

35 Ltiders H 'Nachtrage zum KumaraHHa', Zeitschrift der Deutschen

Morgenl andischen

Gesellschaf~

Leipzig Band 94, 1940, pp. 12-24

36 - Beobhtungen tiber die Sprache des bhddistischen Urkanons: aus dem

Nachlass herausgegeben von Ernst Waldschmidt. (Abhandlungen der
Deutschen Akademie der Wissenschaften zu Berlin) Akadernie-Verlag

(Berlin, 1954)
37 Maeda E.

CiwE!3;!;*

) Gensi Bukkyo Seiten no Seiritsushi

(])

Kenkyu ()Jj{Ml~~\(~R$

) (Tokyo,

RlG:lL5t:1i7f~

1964)
38 Mizuno K. A Study of the Dharmapada Texts (~{jJ~

(])

1i7f~

) Japanese. (Tokyo, 1981).

39 Mizuno 'A Study of the Buddhist Sanskrit Dhammapada' inBuddhist

Studies Vol.11 & 19 (Hamamatsu, 1982, 1990).

40 Mizuno 'Gisakyu no hokkugyo ni tsuite ( f?(j{'F

C9"(' rC

(]) ~{jJ~

)Komazawa Daigaku Bukkyogaku-bu Kenkyu Kiyo

) 19. 1961,

(JiJ~**~~'lm1i7f~#.iI~

p.1l-33.

41 Mizuno 'The new and old of the stanza of the Dharmas' inBuddhist
Studies Vol.12 (Hamamatsu, 1982).
42 Mochizuki Sh. (~Jj

*jIf$

) Bukkyo Daijiten ( ~~

) (Tokyo, 1960-1963).

43 Mukherjee P.K. 'The Dhammapada and the Udanavarga' Indian Historical Quarterly 11,1939 p.741-760.

44 Nakatani H. A Sudy of the Subasi manuscript of the Udiinavarga(Kyoto,

366

1988)
45 Nankai Z. (

1Wrw

) 'Hokkugyo hoitsubon no ge ni tsuite

Rokudai Shimpo (/,j(f(:Jf!{i

) 1912 P.6-8.

46 Palihawadana M. 'Bhamassu re-examined' Vidyodaya Journal of So

cial Sciences Vol. I No. I pp.83-89.

47 Palihawadana M. 'Dhammapadaand Commentary: some textual prob
lems andBrough's comments on them' Vidyodaya Journal of Arts, Sci

ence andLetters, Special Silva Jubilee Volume Feb. 1984 pp.260-271.

48 Pande G. C. Studies in the Origins of Buddhism 2nd edn. ( Delhi,
1974).
49 Przyluski J.

'Dar~tantika,

Sautrantika and Sarvastivadin'. IRQ Vol.

XVI, 2, 1940 pp. 246-54

50 Robinson R. Chinese Buddhist Verse( London, 1954)
51 Rockhill W.W. Udanavarga. A Collection of Verses from the Buddhist

Canon. Compiled by Dharmatrata, being the Northern Buddhist Version

of the Dhammapada Translated from the Tibetan of Bkah-hgyur (London,1982).
52 Roth Gustav. 'Particular Features of the Language of the Arya-

MahastiIJ1ghika-Lokottaravtidins and their Importance for Early Buddhist

Tradition,"Die Sprache der aitesten buddhischen Uberlieferung The Lan-

guage of the Earliest Buddhist Tradition (Symposien zur

Buddhismusforschung, II). Herausgegeben von Heinz Bechert.
Abhandlungen der Akademie der Wissenschaften in Gottingen. {Gottingein,

367

1980) pp. 78-135.

53 Shukla N.S. The Buddhist Hybrid Sanskrit Dharmapada(Patna, 1979).
54 Sparham G. The Tibetan Dhammapada(Delhi, 1983).
55 Takakusa J. et.al (ed.) Taisho Shinshu Daizokyo
*JEiT~*i!~

56 Tanjo 1.

(ft1=.

(]) J.t mHiJf~

(Tokyo, 1924-1932).

) 'Hokkugyo no taisho Kenkyu' ($ii]~

Takanoyama Daigakku-nai, 1906

57 Tomomatsu E. ' SfItralaIplara Et Kalpanamal).<;Iitika' ,lAs Oct-Dec 1931

pp.135-174; pp. 245-337
58 Udiina varga ed. F. Bernhard, Gottingen Bd. 11965; BD II 1968: Indices
Konkordanzen, Synoptische Tabellen.

59 Udiinavarga. ed. F. Bernhard, Gottingen Bd. I 1965; BD II 1968: Indices Konkordanzen, Synoptische Tabellen.
60 Willemen C. 'The Chinese Udanavarga, translated and Annotated',

MCB Vol. XIX (Bruxelles, 1978).

61 Willemen' Udiinavarga' Chinese-Sanskrit Glossary

r:f:!1tffltf't:Hfsl

(Tokyo, 1975).

62 Wogihara U. (~JJ!i{

),et a1' Bon- Wa Daijiten

1t~*Jf:!1l!

(Tokyo, 1974).

63 Yin Shun The Compilation of the Canon of Primitive Buddhism

368

(Taipei, 1971).
64 - A Study of the Sastras and Acruyas of the Sarvastivfida and Other
Schools
~ --!JJ1'f:l'fIU'~ .::t~tlEp~ ~ffi ~ iiJf3'G

(Tokyo, 1937)

369

ABBREVIATIONS
A

AiJguttara nikaya atthakatha (= ManorathapiiralJ1)

AA

P. S. Jaini, ed. Abhidharmadipa with vrtti (Patna, 1959)

ADV

T29 IlliJWJlmHJ'!1fiffnB~

AK(C)
AKB

AiJguttara nikaya

Abhidhannakosabhaya, P. Pradhan ed. (Patna, 1975)

AKB(C)

Chinese tr. of AKB 129.

Andersen

Andersen D. Pali Glossary Vol.1I (Delhi, 1979 ; first

published 1901).

Ap

Apadana

ArV(C)

Chinese tr. of the *Arthapada-siitra/*Arthavargiya T4

Asm

Abhidharmasamuccaya, P. Pradhan ed. VBS. 12

(Santiniketan, 1950)
Chinese tr. of the Asm by Shyuan Tzang T31, no. 1605.

Asm(C)
AiJgu

*AiJgulimala-siitra 12 No 120

Avs

A vadanasataka

Bc(C)

Chinese tr. of the Buddhacarita T4.

370

Beal

BHSD
Bib.

Bib. no. 18

Bodhpaiij
Brough

Bib. no. 3

Bibliography

Bodhicaryiivawrapaiijikii

Bib. no.7
Bulletin of the School of Oriental and African

BSOAS

University of London

Buddhadatta

Bib no. 8

Bv

Buddhava1J1sa

Study

Bib. no. 64

Chinese

Catu

Catuhpari~at-siltra

CND

Cullaniddesa (Siamese ed.)

Compilation

Bib. no. 63

Digha-nikaya

DA

Dighanikaya-atthakathii =Sumangalavilasini

DA

Dirghagama Tl No.1

371

Studie~

DgV(C) =

Chinese tr. of the Dharmagupta- Vinaya T22

Dh

Dhammapad<iDharmapada

Dh(C)

Fa Jyu Jing. T4, No.210

Dh(Cl)

Chu Yau Jing. T4, No. 212

Dh(C2)

Fa Ji Yau Sung Jing. T4, No.213

Dh(Gr)

Giindhiiri Dharmapada

Dh(P)

PaIi Dhammapada

DhA

Dhammapadiitfhakathii, PTS.

DhAv(C)

Fa Jyu Pi Yu Jing. T4, No.2II

Divy

Divyavadana, ed. by Cowell

EA

Ekottariigama T2 No.125

Eplnd

Epigraphia Indica

Gil

Gilgit Manuscripts

lAKE

A. Hirakawa et. al. Index to the Abhidharmakoabhii~ya

(Tokyo, 1973)
It

Itivuttaka

372

ItA

Itivuttaka-atthakatha

It (C)

T17 *:~U~

No 765 (Shyuan Tzang's

Chinese tr. of itivrtaka )

J

Jataka, PTS.

JAs

Journal Asiatique

Jm

JatakamaJa

JPS

Abhidhanna Jiianaprasthana-sastra T26

JPTS

Journal of the Pali Text Society

JRAS

Journal of the Royal Asiatic Society of Great Britain and

Ireland

Kalp
Kalp(C)
Levi

Bib. no. 35

=
=

M
MA

English version of Kalp (T201 )

Bib. no. 29
Majjhima-nikaya

Madhyamagama Tl No. 26

Mahas

Mahasarpghika

Manu

Manusmrti

373

Mahabharata, ed V S Sukthankar, S KBelvalkar, (Poona

Mbh

1933)
MCB

Melanges Chinois et Bouddhiques

Mdhyv

Madhyamakavrtti =Prasannapilda

Mil

Milindapaiiha, ed. by Trenckner

Ming

The Ming-Dynasty edition of the Chinese Tripitaka (

8)3*
Bib. no.3g

Mizuno
Mkv

Mahakarmavibhanga-siitra
Mahaniddesa

MNd
MPPS

*Mahaprajiiaparamitii upadesa T25

Msar

Miilasarvasti vada

MSarbnV(C)

Chinese tr. of the Miilasarvastivada-bhik$ul)l Vinaya

T23

MSarV(C)
MSarV(C)

T23
T23 (Chinese tr of the Miilasarvastivada vinaya)No
1442

MSarvVB(C)

T24 (Chinese tr. of the Miilarsarvastivadavinaya

bhai$ajyavastu No

374

1448

Mahasanghika Vinaya T22

MsgV
MsgV(C)
MsV

T22

MahIsasaka Vinaya T22

Miilasarv(=Msar) =

Miilasarvastivada

Mvu

Mahavastu

MVS

Abhidharma-mahavibha~a-astra

Netti

Nettippakaral}a

T27

Ny

*Abhidharma-nyayanusara-sastra T29, No. 1562

OldMVS

Older tr. of the Abhidharma-mahavibha~a-astra T27

OJdMVSl

Oldest Chinesetr. of the Abhidharma-mahavibha~a

sastraT28, No. 1547

OJdMVS2

Second Chinese tr. of the Abhidharma-mahavibha~a

sastraT28, No 1546
P.

Pande
Palihawadana

Pali

Bib. No.48
Bib. no. 47

375

PDh

Buddhist Hybrid Sanskrit Dharmapada (or Patna

Dharmapada)

Prat

PTS
PTSD

Pratimok$a-siitra (Mahas, MSarV, Sarv.)

Pali Text Society

Pa/i-English Dictionary PTS

SaIJlyutta-nikiiya

SA

SaIJlyuktiigama 12No.99

SA(var)

Variant version of the Chinese SaIJlyuktiigama 12

No.1 00 }ju~mlfriJ ~~
Saddhiitissa Vol.

Bib. No.17

Sarv

Sarvasti viida

SatyS

*Satya-siddhi-sastra T32

Sdsp

* Saddharmasmrtyupasthiina-siitra TI7

Sheng

The Sheng-Dynasty edition of the Chinese Tripitaka

(~*
Shukla

Bib. no.53

SJD

Sanskrit-Japanese Dictionary. Bib. no.62

Skt

Sanskrit

376

SmP(C)

Chinese tr. of the Samantapasadika 1'24

Sn

Suttanipata

Study

Bib. No.66
The Sung-Dynasty edn of the Chinese Tripitaka

Sung

(** )
T (=Taisho)

Taisho edition of the Chinese Tripitaka

TbUdv(E)=(Sparham)

English tr. of Udv(Tb). Bib. no. 54

Ud

Udana

Udv

Udanavarga

Udv(Cl)
Udv(C2)

Chu Yau ling. T4, No. 212

Fa Ii Yau Sung ling. T4, No.213

Udv(Tb)

Tibetan version of the Udanavarga

Vinayapitaka

Vyakhya

Abhidharmakosavyakhya.. ed. by Wogihara

WilJemen

Bib. no.60

WZKSO

Wiener Zeitschrift fur die Kunde Sud. und Ostasiens

377

YBS(C)

Chinese tr. of the Yogiiciirabhilmi-siistra T30

Yuan

The Yuan-Dynasty edition of the Chinese Tripi/aka

(j[;:;$:

378

Index
A

Abhayagiri 70, 74
addhagu 85, 228
Affection 65
alaya 275
Andersen, D. 91, 92, 93, 103, 108, 259
aneja 89, 275, 362
anger 65,71, 106, 186, 194,
195, 196, 197, 199, 200, 204, 237,
266, 267
apheresis 35, 89
appamada 50, 65, 66,289
araha 88, 148
arahant 65, 88, 100, 148
arahat 65,88, 129, 149, 195, 274
asaI]1skJ1a 221
asava 144, 148, 198
atta 27, 56, 68
ayatana 269
B

bala 27, 52, 65,304

Beal, Samuel I, 5, 6, 30, 69, 72, 74,
94, 10 1,108, 110, 128, 130, 136,
137, 174, 227, 228, 238, 239, 247,
248, 251, 262, 274
Bennett, A. A. G. 123
Bernhard, F. 98, 100, 128
Bhamassu 92, 99, 100, 259, 353
bhameti 259
bhikkhu 27, 62,66,257, 283, 292,
308, 332, 333, 352, 353, 354,
355
brahma 19, 150, 167, 169, 195, 358,
359
brahmal)a 17, 19,27,63, 66, 68, 123,
264, 265,269,270, 357, 358, 359,
360, 361, 362

brahmal)a 269
Brough, John 93,201,228,248,249,257,
259,270,271
See also Gandhiin Dharmapada
Buddha
6, 8, 12, 13, 14, 15, 16, 17, 19,
23, 41,46,56,65,78,79,81,91,
115,120, 128,132, 137, 154, 161,
169,170, 180, 181, 182, 183,184,
188,204,214,215, 221, 223,226,
228, 229, 248, 250, 264, 265,
359,362
Buddhadatta, A. P.
93, 103, 108, 159, 161, 199,257,
272
Buddhaghosa 8, 15, 80
Buddhist Hybrid Sanskrit Dictionary
(=BHSD) 92, 100, 102, 103, 239, 273
See also Edgerton
Buddhist Logic 24
C
Chu Yau ling (= Udv(CJ) )
3,17,19,20,29, 31,32,33,34,36,
37,38,39,40,41,42,45,67,71,73,
75,76,77,78,81,85,91,93,96,97,
100,108,109,110,114,115,116,
117,118, 119, 122, 123, 124, 128,
129,130,131,132,136,137,138,
142, 143, 144, 147, 148, 149, 153,
154,158,159,160,161,164,165,
168, 169,170,174,175,178,179,
183,184,185,188,189,198, 199,
200,201,205,206,210,211,213,
216,217,218,219,220,221,222,
223,224,227,228,229, 233,234,
238,239,240, 246,247,248,249,
250,251,252,256,257,258,259,
260,261,262,263,269,270,271,
272,273,274,275,276

379

citta 27, 51, 65,92, 123, 275,281,282,

292,298,306,341,349,
Cone, M. 27, 102
craving 36, 38, 40, 65, 92, 105, Ill,
113, 115, 120, 128, 129, 135,
140, 145, 146, 172, 178, 187,
195, 203,204, 218, 220, 222,
223,241, 242, 243, 244, 245,
246,247, 252, 255,264, 265,
269, 270
D

da!ha 34, 249, 349

darp.sinii 205
daQ<;ia 27, 54, 65, 138, 143, 341
Diir~tiintikas 20, 21, 22, 23, 24
De Jong, J. W. 26, 98, 101
Dh(Gr) (= Gandhari Dharmapada )
9, 10, 18, 21, 25, 26, 27, 35, 43,
45, 71,73, 75, 77, 79, 81, 82, 85,
87,89, 91,92, 101, 108, 109, 110,
114,115, 116, 117, 122,123, 124,
128, 129, 130, 131, 132, 137, 138,
142, 143, 144, 153, 154, 158, 159,
165, 168, 169, 174, 175, 178, 183,
185, 188,189, 198, 199,200,205,
210,211,218,219,220,221,227,
228, 229, 233, 234, 238, 239,
240, 246, 247, 248, 249, 250,
252, 257, 258, 259, 260, 261,
269, 270, 271, 272, 273, 274,
275,276
Dhadphale 35,89
Dhammapada (=Dh(P) )
1, 2, 3, 4, 5, 6, 9, 10,21, 22, 23,
25, 26, 27, 28, 29, 30,32, 33, 34,
35, 36, 40, 41, 43,44, 45, 50, 51,
52, 53, 54, 55,56, 57, 58,59,60,
61, 62, 63, 64,65, 66, 67, 68,
69, 70, 71, 72, 73, 74, 75, 76,
77, 80, 81, 82, 83, 84, 85, 87,
88, 89, 90, 91, 92,93, 94,97,
101, 108, 109, 110, 114, 115, 116,
117, 118,119, 122, 123, 124, 128,
129,130, 131, 132, 136, 137, 138,
142, 143, 144, 147, 148, 149, 153,

154, 158, 159, 160, 161, 164,165,

168, 169, 174,175, 178, 179,183,
184, 185, 188, 189, 198, 199,200
205, 206, 210, 211, 217,21 8,219,
220, 221, 222,227,228,229,233,
234,238,239,240,246, 247,248,
249, 250, 251,257, 258, 259, 260,
261, 263, 269,270, 271, 272, 273
274, 275, 276
Dhammapada!!hakhatha (=DhA)
5, 19, 26, 29, 30, 33, 34, 36, 37,
38, 76, 90, 91, 92, 97, 102, 108,
115, 142, 205, 221
dhammagha 59, 65, 323
dharp.sinii 205
Dhanapii1aka 235
Dharmapada
1,2, 8, 9, 10, 11, 12, 14, 15,16,
17, 18, 19, 20, 21, 22, 23, 25,26,
27, 28, 29, 30, 33, 39, 41, 42, 43
46, 47, 49, 70, 74, 75, 76, 79,89
90,93,98, 102,103, 123,153,178
198,217,259, 269
dharmapadiini 12, 16, 18, 19, 94
Dharmatriita
17, 18, 19, 20, 21, 22, 31, 39, 96
dipa 70, 71, 114, 205, 217, 257
dugga 89, 275, 361
dvipa 70, 114
1

E
Edgerton, F. 239, 273
See also Buddhist Hybrid Sanskrit
Dictionary
Ekottaragama (=EA)
75, 76, 108, 109, 110, 114, 118,
129, 130, 131, 132, 142, 143,153
168, 184, 199, 210, 218, 257, 261
Eight-fold Path 182, 217, 267
Elephant Simile 65, 235
evil 6, 45,65, 66, 76, 81, 82, 83, 84,
93, 104, 105,106, Ill, 112, 113,
117, 118, 120, 122, 124, 125,
128, 134, 135, 139, 155, 156,
157, 158,159, 160, 162, 172,173,
176, 177, 178, 179, 181, 186,

380

187,
203,
225,
236,
264,

194,195,
208, 213,
226, 227,
237, 243,
266, 267,

196,197,201, 202,
216, 222, 223, 224,
228, 230, 231,235,
244, 248, 256, 263,
270, 274, 275

Jayatilleke, K.N. 24, 98

Ju Fo Nien 29
Ju Lii Yen 49
Ju Tsy Yen 49
Jy Chien 24, 25, 30, 46, 47, 49, 66,
67, 68, 70, 84, 90, 101, 220

Fa Ii Yau Sung ling (=Udv(C2) 2, 18,

29, 31, 36, 39, 40, 41,42, 67, 71
73, 75, 76, 77, 78, 81, 85, 91, 96,
99, 100, 108, 109, 110, 114, 115,
116, 117, 118, 119, 122, 123, 124
128, 129,130, 131, 132, 136, 137
138, 142, 143, 144, 147, 148, 149,
153, 154, 158, 159, 160, 161, 164,
165, 168, 169, 174, 175, 178, 179,
183, 184,185, 188, 189, 198, 199,
200, 201, 205,206, 210, 21I,217
218, 219, 220, 221, 222, 223,224
227, 228,229, 233, 234, 238, 239
240,246, 247, 248, 249, 250,251
252, 257, 258, 259,260, 261, 263,
269, 270, 271, 272, 273, 274,275,
276
Fa lyu ling (=Dh(C) I, 29, 46
Fa Lih 29
f10werfragrance 65, 125
fool 81, 93, 133, 134, 135, 136, 138,
157, 160, 166, 169, 172, 173,
176, 203, 243, 244

Kalpanamanditika (=KaJp) 23, 117, 210,

211, 224
Kasyaplya 24, 26
Ke Shy 46, 49
khandha 89
kodha 57, 65,324

L
Lamotte, E 95
lamp 1I5, 167, 217
Levi 4, 49, 74, 115, 116, 117, 205
loka 55, 65, 283, 355
Lokottaravada 26
Lii Cheng 22, 23, 97
Liiders 35, 38, 248, 249
M
Madhyamiigama (=MA) 108, 179, 233
239, 271
magga 16,27, 59,65,289, 317, 336,
351
Mahiiprajiiiipiiramitii-siistra (=MPPS)
19, 25, 39, 96, 148, 161, 164,
184, 210, 211, 240
MahasaIighika 12, 13
Mahiivastu (=Mvu) 26, 96, 138, 153,
154, 161, 165, 168, 183,184,185,
211, 250, 257, 258, 259
mala 27, 58, 65,328, 329, 358
malum 246
maluva 246, 311, 347
mana 92, 298
mano 45, 76, 77, 80, 91, 302, 334
manojava 76, 77, 78, 79, 80, 83
manomaya 45, 75, 76, 80, 108, 277
mantabhal}i 257
meditation 20, 111, 129, 225, 240, 253,
254, 264
Mehendale M.A. 99

Giindhiiri Dharmapada - See a1soDh(Gr)

and Brough, John
Geiger 4, 115

H
happiness 65,104, Ill, 112, 173, 177,
186, 187, 188, 189,209,225,
236,253
heedfulness 111
hells 65,125, 128, 129, 157, 229,230,
242
hiIpsamano 91, 271
J

jara 55,65, 309, 346

381

middha 116
Mizuno 27, 28, 30, 41, 43, 44,45, 67,
69, 70, 74, 76, 77, 78, 80, 84,
95, 96, 98, 99, 100, 101,102,
103, 148, 154, 164, 174, 179,
219, 220, 227, 272
muccati 93, 159, 303
Miilasarvastiviida 40, 45, 85, 88
muni 130, 276, 332, 362
murchati 15
N

naga 23,61,65, 220,223

Nakamura 14, 15, 95
niddara 269
niraya 60, 65, 307, 341, 356
Nirvana 96, Ill, 217, 222, 273
nisedha 271

o
ogha 4, 147
oka 4, 115, 147
old age 65, 166, 167, 170, 221, 236,
243, 275

P
pada 5, 9, 40, 45, 75, 76, 77, 82, 87,
154, 217, 259, 277, 281, 297,
299, 301, 330, 353, 355
padam 45, 75, 80, 82
Pakil)l)aka 60, 65, 66
paligha 273
Palihawadana 34, 44, 92. 99, 100,
102, 124, 257, 259, 269, 272
Pande, G.C 13, 95
pal)<;Iita 52,65, 291
papa 54, 65, 89, 93, 269, 280, 283,
285, 291, 302,303, 304, 311, 312
papafica 206
parikha 273
parisravani 239
parissaya 239
paritassati 90, 91, 272, 359
path 2, 9,45,65,77, 111, 115, 123,
129,139, 163,176.180, 182, 187,
210, 212,213, 215, 217,221, 223,

236, 267, 274

pathi 45, 75, 77, 81, 82
Patna Dharmapada (=PDh) 22, 26, 27,
28, 36, 43, 44, 66, 69, 72, 73,
75, 80, 85, 87, 92, 93, 101, 108,
109,110,114,115, 116,117, 118,
119, 122, 123, 124, 128, 129, 130,
131, 132, 136, 137, 138, 142,
143, 144, 147, 148, 149, 153, 154,
158, 159, 160, 161, 164, 165,
168, 169,174, 175,178,179, 183,
184, 185,188, 189,198,199, 200,
205, 206, 210, 211, 217, 218,
219, 220, 221, 222, 227, 228,
229, 233, 234, 238, 239, 240,
246,247, 248, 249,250,251, 252,
257, 258, 259, 260,261,263,269,
270, 272, 273, 274
piya 65
Poussin, L de La Vallee 24, 98
Prakirl)a 66
Prakrit 4, 10, 21, 26, 2 7, 34, 42, 44,
67, 69, 70, 88, 89, 90, 102, 103,
114, 128, 132, 144, 148, 153,
270, 271
prapafica 206
prasrabdhi 270
Przyluski 24, 98
pUl)ya 269
puppha 9,51,65,288

R
rahada 4, 115, 148
rahat 88, 148
Rockhill, W.W. 42, 66
Roth, Gustav 21, 26, 27, 44, 69,73,
87, 98, 100, 102

S
sahassa 53,65, 299
Sakamoto 123
samatha 21,110, 258, 269, 297, 346
SaJpghabhiiti 29
Sammitiya 10
sammuti 91, 271
samsara 132, 310, 361

382

SalJlyuktIlgama (=S,4)
9, 13, 18, 36, 37, 38, 69,118,
131, 132, 137, 143, 160, 161, 165,
168, 169, 179, 188, 189, 198, 211,
228, 233, 248, 259, 261, 270, 271
safifiatuttamo 352
Sanskrit 4, 7, 26, 27, 28, 33, 34, 35,
39, 40, 41, 45, 68, 69, 77, 88,
102, 103, 114, 128, 188, 248
Sanskrit UdIlnavarga (=Udv(Sk)
4, 9, 21, 25, 32, 33, 35, 38, 39,
40, 41, 42, 43, 66, 67, 68, 71,
72, 75, 85, 87, 88, 90, 91, 92,
93, 98, 108, 109, I 10, 114, 115,
116, 117, 118, 119, 122, 123,
124, 128, 129, 130, 131, 132,
136, 137, 138, 142, 143, 144,
147, 148, 149, 153, 154, 158,
159, 160, 161, 164, 165, 168,
169, 174, 175, 178, 179, 183,
184, 185, 188, 189, 198, 199,
200, 201, 205, 206, 210, 211,
218, 219, 220, 221, 222, 223,
224, 227, 228, 229, 233, 234,
238, 239, 240, 246, 247, 248,
249, 250, 251, 252, 257, 258,
259, 260, 261, 263, 269, 270,
271, 272, 273, 274, 275, 276
Sarvastivada 8, 17, 18, 19, 20, 21,
22, 24, 26,34, 38, 42,43, 123,
129, 160, 274
Satkara 65, 67
Sen art, E. 92, 259
segharp 72, I 16, 281
Shukla, N. S. 26, 27, 28, 44, 98, 103
sila 323, 346
Singh, A. 24, 97
sithila 34, 35, 36, 37, 38, 85,
90, 248, 249, 342, 349
skandha 89, 144
Sparham, G. 122, 128
See also Tibetan Udanavarga English Version
spiritually committed 65, 207
spreading extensively 65, 225
sramal)a 25, 39, 163, 181, 204, 208,
228, 248, 271

sutra 10, 12, 17, 20, 22, 24, 29, 30,

47, 49, 70, 85, 103, 114, 171,
214, 251
Siitralarikara 22
T

taints 65, 167, 202, 203, 220

tal)ha 27,61,65,246,315,348,350
thousands 150, 159
Tibetan
26, 34, 35, 74, 77, 78, 82, 109,
114, 128, 129, 154, 188, 198, 223,
248, 269, 274
Tibetan UdIlnavarga -English Version
(=TbUdv(E) 33, 99, 102, 108,
109, 110, 114, 115, 116, 117, 1I8,
119, 122, 123, 124, 128, 129, 130,
131, 132, 136, 137,138,142, 143,
144, 147, 148, 149, 153, 154, 158,
159, 160, 161, 164, 165, 168,
170, 174, 175, 178, 179, 183,
184, 185, 188, 189, 198, 199,200
201,205, 206, 210, 211 217, 218,
219,220, 221, 222,223, 224,227,
228, 229, 233, 234, 238, 239, 240,
246, 247,248, 250, 251, 252, 258,
259,260, 261, 263, 269, 270,271,
272, 273, 274, 275, 276
Tibetan UdIlnavarga (=Udv(Tb)
19, 35, 75, 77, 108, 122
Tien Shi-Tzai 29
Tomomatsu, E. 97, 211
Twin Verses 104
V

383

udaka 4, 89, 102,103, 115, 144, 154,

260, 295
udana 17, 18, 19, 26,31,39,42
udanavarga
17, 23, 26, 33, 39, 42,
67,94
udayavyaya 89, 144, 260, 301
Vi 14, 95, 96
unna!a 227

vadhati 81
vahati 45, 81, 103
vahato 5, 45, 75, 77, 81, 82, 277
vaJ:II:Ja-pokkhara 210
vicara 224
vicessati 128
vigata-jvara 87, 92
Vighna 47
Vijenanda 47, 49
vijessati 128, 287
Vijitananda 47, 49
vinaya 10, 12, 13, 22,28, 45, 69,77,
85, 103, 111, 220, 222, 223, 228,
258
vipassana 110, 269
vipasyana 21, 258
vItaddara 87, 92, 357
vIta-jjara 87, 270
vitarka 224

yamamase 108, 278

Yin Shun 38, 95, 128,
-Compilation 14,29,38,95,97,
100, 369
-Study 19,95,97,366,369
YogacarabhlimiSastra (= YBS) 18, 122,
148,168,184,192,206,250

Warder, A. K. 11,95
way 4, 9, 19, 23, 24, 25, 30, 33, 34,
36, 39,42,46,66, 69, 80, 90, 104,
111,115, 135, 139, 145, 169, 170,
176, 182,195, 201, 213, 221,236,
243, 247, 262, 269
Weller, F. 11
Willemen, C. 33, 68, 69, 94, 98, 99,
100, 101, 102, 221, 239, 269, 270
Wintemitz, M. 12, 13,95
wise 19, 34, 36, 37,111, 112,114,115,
120,121, 127, 133, 134, 139, 140,
157, 166, 167, 172, 173, 177, 180,
187, 195,197,200, 201,202, 207,
208,213,214,244, 247,255,264,
265, 267, 268, 269
world 46, 112, 113, 118, 128, 140, 156,
157, 163, 167, 168, 170, 176, 177,
178, 180, 183, 187, 191, 204,214,
216, 221, 236, 241, 242, 244,247,
255,264,265,267,268,269

384